![before constituted; which was not only turned into corruption, but
common dust; whereby a new body, as to the form and qualities
thereof, is erected out of its old materials; otherwise it could not be
called a resurrection. It is said, indeed, that the body shall not, in all
respects, be the same that it was when separated from the soul; as
the apostle compares to a grain of wheat sown in the ground, which,
when it springs up, is not altogether the same as it was before; for
God giveth it a body,[153]
as it hath pleased him, and to every seed
his own body, 1 Cor. xv. 37, 38. It is the same for substance, as it
consists of the same materials, but very different as to its qualities;
as will be farther considered, when we speak concerning the
condition of the body when raised from the dead; and as it is raised
with a design that it should be re-united to the soul, which will
immediately follow upon it; and this union shall be indissoluble and
eternal.
II. We shall now consider that there is nothing contrary to reason, or
impossible, from the nature of the thing, which might have a
tendency to overthrow this doctrine; especially if we consider it as a
supernatural and divine work, brought about by the almighty power
of God.
If we look no farther than the power of natural causes, we may
conclude it to be impossible for a creature to effect, as much as it
was at first to produce the body of man out of the dust of the
ground; but this is not impossible with God: He that gave life and
being to all things; and, by his sovereign will, puts a period to that
life, which had been, for some time continued by his power and
providence, can give a new life to it; especially if there be nothing in
this work that renders it unmeet for it to be performed by him.
That there is nothing in the nature of the thing that renders a
resurrection impossible, appears, in that death, though it be a
dissolution of the frame of nature, does not annihilate the body. If
the body, indeed, were annihilated at death, then it would be
impossible, or contrary to the nature of things, that there should be
a resurrection thereof; since the bringing it again into a state of](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-18-320.jpg)
![concerning the immortality of the soul, and its being not only
capable of happiness or misery in a future state, but dealt with
therein according to its behaviour in this world: nevertheless, when
we enquire into that part, which the body shall bear therein;
whether it shall be raised and reunited to the soul, to be for ever a
partner with it in what respects its state in another world, or shall
remain for ever in a state of corruption; this cannot be known by the
light of nature.
There are, indeed, many things which we find in the writings of the
Heathen, that discover them to have had some notion of what bears
a resemblance to a resurrection: as when they speak concerning the
transmigration of souls, or their living in other bodies, when
separated from those which they formerly were united to. And
others of them speak concerning the general conflagration, and the
restoration of all things, immediately after, to their former state, as
well as give some hints which are contained in their writings,
concerning particular persons that have been raised from the dead,
at least, pretended to have been so. What we find of this nature
therein, very much resembles the fabulous account we have in the
Popish legends of miracles, said to have been wrought, though
without proof: thus we are told of one Aristeas, the Proconnesian,
who had a power of expiring and returning to life at pleasure, and
relating what he had seen in a separate state.[154]
The same is
reported of one Hermotimus of Clazomena.[155]
But the most famous
story of this kind, is what is related by Plato,[156]
and transcribed
from him by Eusebius,[157]
concerning one Er, the son of Armenius;
who, after he was slain in battle, and had continued ten days among
other dead bodies, was brought home to his house; and two days
after, being laid on his funeral pile, came to life again: this Plato,
while he is relating it, calls little better than a fable.[158]
And it was
treated by others with ridicule, how much soever believed by some
who regarded reports more than solid evidence of the truth thereof.
I might also mention others, who are said, by Heathen writers to
have been translated into heaven in their bodies and souls[159]
:
Which might take its first rise from what they had received by](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-20-320.jpg)
![tradition, concerning the translation of Enoch and Elijah; as the
stories of those that were raised from the dead might be first
invented by them with this view, that their religion might have as
great reputation as that of the Jews.
But notwithstanding these particular instances related by them, of
some translated, or others raised from the dead; there were very
few of them that believed the doctrine of the resurrection; and some
treated it with as much contempt as we do the before-mentioned
account which they give of particular persons raised from the
dead[160]
. This agrees very well with what we read in scripture,
concerning the treatment the apostle Paul met with, when he
encountered the Epicureans and Stoicks at Athens, preaching to
them Jesus and the resurrection, Acts xvii. 18. upon which occasion
they call him babbler; and insinuated that he seemed to be a setter
forth of strange gods. Oecumenius and Chrysostom think, that they
supposed he reckoned the resurrection among the gods[161]
, as well
as Jesus, whose divinity he doubtless maintained; but whether they
were so stupid as thus to wrest his words, is not material. It is no
wonder to find the Epicureans treating this doctrine with ridicule; for
they, denying the immortality of the soul, could not entertain the
least idea of the resurrection of the body in any sense: Whereas the
Stoicks, though they did not own the doctrine of the resurrection,
yet they could not think it so strange a doctrine as some others
might do; since they held that the soul, after death, continued at
least, as long as the body; and they knew very well, that many of
the philosophers strenuously maintained the transmigration of souls;
and, indeed, this was held by many of them, as well as the
Platonists and Pythagoreans; and therefore the resurrection, though
it differed from it, could not seem so strange and unheard of a
notion, as that they should reckon it among the gods: However, it
plainly appears from hence that this doctrine could not be learned by
the light of nature; whatever confused ideas the Heathen might
have entertained by tradition, concerning it.
Therefore it follows from hence, that we must look for a satisfactory
account hereof from scripture: Thus when the Sadducees put a](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-21-320.jpg)
![stupid question to our Saviour concerning the woman that had seven
husbands, which successively died; and they would know whose wife
she should be in the resurrection; by which they designed to express
their opposition to this doctrine, rather than a desire of information
as to the question proposed: Our Saviour in his reply to them refers
them to the scriptures, Matt. xxii 29. as the fountain from whence a
clear and satisfactory knowledge of this doctrine is to be derived as
well as from the power of God. This divine perfection argues the
possibility thereof, the justice and goodness of God, its expediency;
but the scriptures, which contain a revelation of his will, represent it
as certain; and this leads us to consider some arguments that are
contained in, or deduced from scripture for the proof thereof; and
here we shall consider,
1. Those proofs which we have for it, taken from the Old Testament.
These I chuse first to insist on, because I am sensible there are
many who think, that the church knew nothing of it, till it was
revealed, by our Saviour, in the New Testament: This very much
detracts from the importance of the doctrine, as well as renders the
state of those who lived before Christ’s incarnation, very
uncomfortable, since the saints, according to this opinion, must have
had no hope of a glorious resurrection to eternal life. This notion is
defended by many who extend the darkness of the dispensation
farther than what is convenient; and among others, it is generally
maintained by the Socinians, probably with this design, that since
according to them, our Saviour had little else in view, in coming into
the world, but to lead men into the knowledge of some things which
they were ignorant of before; this might be reckoned one of those
doctrines that he came to communicate. Thus Volkelius denies that
there were any promises of eternal life made to the church under
the Old Testament; and concludes that there was no one who had
the least surmise that any such doctrine was contained in those
scriptures which we commonly bring from thence to prove it[162]
. And
to give countenance to this opinion, several quotations are often
taken from Jewish writers, since our Saviour’s time, who either
speak doubtfully of this matter, or give occasion to think that they](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-22-320.jpg)
![did not understand those scriptures which establish the doctrine of
the resurrection in the Old Testament, as having any reference to it.
Therefore it may not be amiss for us to enquire; what were the
sentiments of some of the Jews about this matter? Every one knows
that there was one sect amongst them, namely, the Sadducees, who
distinguished themselves from others by denying it: And Josephus
gives the largest account of any one, concerning another sect, to
wit, the Essens, who affected to lead a recluse life, in their
respective colleges, and were governed by laws peculiar to
themselves: Among other things which he relates concerning their
conduct and sentiments, he says, that it was an opinion established
among them, that the bodies of men were corruptible, and the
matter of which they were compounded, not perpetual; though the
soul remained for ever: And then he represents them as speaking,
according to the Pythagorean and Platonick way, concerning the
body’s being the prison of the soul, and its remaining when released
from it, and of the soul’s dwelling in a pleasant place, and enjoying
many things that tend to make it happy, &c.[163]
. Nevertheless, his
account of them is so short, and the expression on which the whole
stress of this supposition is founded, a little ambiguous, namely, that
the bodies of men are corruptible, and their matter not perpetual,
which may be understood as agreeing with the common faith
concerning man’s mortality, and the body’s turning to corruption,
and not remaining in the same state in which it was; that it seems to
leave the matter doubtful, whether they asserted or denied the
resurrection. It is also supposed, that Philo denied this doctrine from
several passages observed in his writings, which a late learned writer
takes notice of[164]
; but this is only the opinion of a single person,
who, according to his general character, seems to be halting
between two opinions, to wit, the doctrine of Moses, and the
philosophy of Plato; and therefore I take his sentiments, about this,
to be nothing else but an affection of thinking or speaking agreeably
to the Platonic philosophy, which had probably given such a tincture
to his notions, that he might deny the resurrection. And if the
Essens, before-mentioned, should be allowed to have denied it, they](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-23-320.jpg)
![received it from their attachment to the same, or, at least, the
Pythagorean philosophy: But we cannot from hence conclude that
the doctrine of the resurrection was denied by the main body of the
Jews, or the greatest part of them; or by any, excepting those who
were led out of the way, by the writings of the philosophers: Which
gave occasion to the apostle Paul to warn the church to beware of
philosophy and vain deceit, after the tradition of men, after the
rudiments of the world, and not after Christ, Col. ii. 8. as foreseeing
that some of them, in after-ages, would, in many respects, corrupt
the doctrines of the gospel, by accommodating them to, or
explaining them by what they found in the writings of the Heathen
philosophers, as Origen, Justin Martyr, and some others did; and he
seems to take the hint from what had been before observed relating
to the corruption of the Jewish faith, by those who were attached to
them. Thus concerning the opinion of those Jews, who are supposed
to deny the doctrine of the resurrection.
On the other hand, there are several Rabbinical writers, who
sufficiently intimate their belief of this doctrine; though it is true,
some of them infer it from such premises, as discover great
weakness in their method of reasoning. Thus the learned bishop
Pearson observes, that they produce several places out of Moses’s
writings, which when the resurrection is believed, may, in some kind,
serve to illustrate it, but can, in no degree, be thought to reveal so
great a mystery[165]
. And Dr. Lightfoot produces other proofs, which
they bring for this doctrine, as little to the purpose[166]
, of which all
the use that can be made is, that we may from hence observe, that
they believed the doctrine we are maintaining, to be contained in
scripture. Whether they were able to defend it by shewing the force
of those arguments on which it is founded therein or no, is not much
to our present purpose, my design in referring to their writings being
to prove that this doctrine was embraced by the Jews, in the ages
before, as well as since our Saviour’s time. It is true, the Talmud,
and other writings, which are generally quoted for the proof of it,
are of later date, and the most ancient of the Chaldee paraphrases
now extant, is supposed to have been written about that time, or, at](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-24-320.jpg)
![least, but little before it: And there are no uninspired writings,
relating to the Jewish affairs, more ancient, except those which we
generally call Apocryphal; which most suppose to have been written
about 150 years before the Christian Æra. And it is very evident, that
about that time the doctrine of the resurrection was believed by the
Jewish church; as the author of the book of Maccabees, in the
history of the martyrdom of the seven brethren in the reign of
Antiochus[167]
, represents some of them in the agonies of death, as
expressing the firm belief they had of a resurrection to eternal life;
their mother, in the mean while, encouraging them from the same
consideration. These, as it is more than probable, the apostle
includes in the number of those noble Old Testament worthies who
were tortured, not accepting deliverance, that they might obtain a
better resurrection, Heb. xi. 35. which is an undeniable evidence that
the church at that time believed the doctrine of the resurrection.
All that I shall add under this head is, that how weak soever the
reasoning of some Jewish writers, concerning this subject, has been,
there are others who give substantial proofs from the Old
Testament; which not only argues that they believed it, but that their
belief proceeded from a just conviction of the truth thereof. And they
give the same sense of some of those scriptures which are generally
produced for the proof hereof, as we do[168]
.
The first scripture that we shall take notice of, is what contains the
vision mentioned in Ezek. xxxvii. 1, & seq. concerning the valley
which was full of bones, which were very dry: Upon which occasion
God says, Son of man, Can these bones live? to which he replies, O
Lord God, thou knowest. And afterwards we read of God’s laying
sinews, and bringing up flesh upon them, covering them with skin,
and putting breath into them; and their being hereupon restored to
life. I am sensible that they who are on the other side of the
question, pretend that this is no proof of a resurrection; because the
design thereof was to illustrate and make way for the prediction
mentioned in the following verses, concerning the deliverance of
God’s people from the Babylonish captivity: But that which seems to
have its weight with me is, that God would never have made use of](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-25-320.jpg)
![a similitude to lead them into this doctrine, taken from a thing which
they had no manner of idea of: But if we suppose that they believed
that there shall be a resurrection of the dead, agreeable to the literal
sense of the words here made use of to illustrate it, then the
argument taken from thence is plain and easy, q. d. as certainly as
you have ground to believe that the dead shall be raised at the last
day (which though it could not be brought about by any natural
means, yet it shall be effected by the power of God;) so your
deliverance, how unlikely soever it may appear to those who look no
farther than second causes, shall come to pass by God’s
extraordinary power and providence, which will be as life from the
dead.
And whereas it is farther objected, that when God asked the
prophet, whether these dry bones could live? He seems to be in
doubt about it; which argues that he had no idea of the resurrection
of the dead. To this it may be replied, that his doubt respected an
event that should immediately ensue; he knew that God could put
life into these bones; but whether he would do it now or no, he
could not tell: Therefore it does not contain any disbelief of the
doctrine of the resurrection at the last day; and, indeed, this
scripture, how little soever it may seem to some to make for the
doctrine we are maintaining, is alleged by others, as an undeniable
proof of it. Tertullian expressly says, that this would have been a
very insignificant vision, if this doctrine were not true[169]
. And
Jerome speaks to the same purpose, supposing that God would
never illustrate any truth which they were in doubt of, by a similitude
taken from an incredible fiction[170]
. And Menasseh Ben Israel, a
learned Jew, supposes this text to be an express and infallible proof
of the resurrection; which plainly argues that he thought the Jews,
in former ages, were convinced of this doctrine thereby[171]
.
But supposing this scripture be not reckoned sufficient to evince the
truth of this doctrine, there is another which has more weight in it,
viz. that in Job xix. 25-27. I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth: And though, after my
skin, worms destroy this body, yet in my flesh shall I see God:](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-26-320.jpg)
![a state of happiness in this world; in which case he would not need
their pity; he might only have convinced them of the truth thereof,
and it would have given a turn to their behaviour towards him; for
we find, that, when God blessed his latter end more than his
beginning, every one was as ready to comfort him concerning the
evil that the Lord had brought upon him, and shew their very great
respect to him, by offering him presents, as any were before to
reproach him. Therefore upon the whole, it is very evident that Job
is not speaking concerning his deliverance from his present evils in
this world, but of a perfect deliverance from all evil in the great day
of the resurrection: Accordingly we must conclude, that the doctrine
of the resurrection is plainly asserted in this scripture; and indeed,
Jerome says, that no one who wrote after Christ has more plainly
maintained the doctrine of the resurrection than Job does in this
scripture, who lived before him[172]
.
There is another scripture, by which, if I do not mistake the sense
thereof, Job appears to have had a steady faith in the doctrine of the
resurrection, and was firmly persuaded concerning his happiness,
when raised from the dead, namely, in chap. xiv. 13, 14, 15. in which
he says, O! that thou wouldst hide me in the grave, that thou
wouldst keep me secret until thy wrath be past; that is, till a full end
is put to all the afflictive providences which men are liable to in this
present world, namely, till the day of Christ’s second coming; or, that
thou wouldst appoint me a set time, and remember me; namely,
that thou wouldst deliver me from the evils which I now endure. As
to the former of these expedients, to wit, his deliverance by death,
that he counts a blessing, because he takes it for granted that if a
man die he shall live again, ver. 14.[173]
and therefore says, all the
days of my appointed time, that is, not of the appointed time of life,
but the time appointed that he should lie in the grave, in which he
desired that God would hide him; there, says he, I shall wait, or
remain, till my change come, that is, till I am changed from a state
of mortality to that of life. And he goes on in the following words,
Thou shalt call, that is, by thy power thou shalt raise me, and I will](https://image.slidesharecdn.com/20360-250423115856-73c2e67d/85/Solution-Manual-for-Visual-C-How-to-Program-6th-Edition-Deitel-Series-6th-Edition-29-320.jpg)
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- 5. 1 Solution Manual for Visual C# How to Program (6th Edition) (Deitel Series) 6th Edition Full download at: https://testbankbell.com/product/solution-manual-for-visual-c-how-to- program-6th-edition-deitel-series-6th-edition/ Introduction to Computers, the Internet and Visual C# O b je c tiv e s In this chapter you’ll: ■ Learn basic computer hardware, software and data concepts. ■ Be introduced to the different types of computer programming languages. ■ Understand the history ofthe Visual C# programming language and the Windows operating system. ■ Learn what cloud computing with Microsoft Azure is. ■ Understand the basics of object technology. ■ Be introduced to the history of the Internet and the World Wide Web. ■ Understand the parts that Windows, .NET, Visual Studio and C# play in the C# ecosystem. ■ Test-drive a Visual C# drawing app.
- 6. 2 Chapter 1 Introduction to Computers, the Internet and Visual C# Self-Review Exercises 2 Self-Review Exercises 1.1 Fill in the blanks in each of the following statements: a) Computers process data under the control ofsequences of instructions called . ANS: computer programs. b) A computer consists of various devices referred to as , such as the keyboard, screen, mouse, hard disks, memory, DVD drives and processing units. ANS: hardware. c) Data items processed by computers form a(n) that becomes larger and more complex in structure as we progress from the simplest data items (called “bits”) to richer data items, such as characters, fields, and so on. ANS: data hierarchy. d) Computers can directly understand only their language, which is composed only of 1s and 0s. ANS: machine. e) The three types of computer programming languages discussed in the chapter are ma- chine languages, and . ANS: assembly languages, high-level languages. f) Programs that translate high-level-language programs into machine language are called . ANS: compilers. g) A(n) processor implements several processors on a single “microchip”—a dual-core processor has two CPUs and a quad-core processor has four CPUs. ANS: multicore. h) Windows 10 introduced the for building Windows apps that run on desktop computers, notebook computers, tablets, phones, Xbox and even Microsoft’s new HoloLens augmented reality holographic headset—all using nearly identical code. ANS: Universal Windows Platform (UWP). 1.2 Fill in the blanks in each of the following statements: a) Objects, or more precisely the that objects come from, are essentially reusable software components. ANS: classes. b) You send messages to an object. Each message is implemented as a method that tells a method of the object to perform its task. ANS: call. c) A new class of objects can be created quickly and conveniently by ; the new class absorbs the characteristics of an existing class, possibly customizing them and add- ing unique characteristics of its own. ANS: inheritance. d) To create the best solutions, you should follow a detailed analysis process for determin- ing your project’s (i.e., defining what the system is supposed to do) and de- veloping a design that satisfies them (i.e., deciding how the system should do it). ANS: requirements. e) Visual C# is driven. You’ll write programs that respond to mouse clicks, key- strokes, timer expirations and touches and finger swipes. ANS: event. f) A key goal of Java is to be able to write programs that will run on a great variety of com- puter systems and computer-control devices. This is sometimes called . ANS: write once, run anywhere. 1.3 Fill in the blanks in each of the following statements:
- 7. 3 Chapter 1 Introduction to Computers, the Internet and Visual C# Self-Review Exercises 3 a) The executes .NET programs. ANS: Common Language Runtime (CLR) of the .NET Framework. b) The CLR provides various services to code, such as integrating software com- ponents written in different .NET languages, error handling between such components, enhanced security and more. ANS: managed. c) The ability of a program to run without modification across multiple platforms is known as platform . ANS: independence. d) Visual Studio is a(n) in which C# programs are developed. ANS: IDE. e) You can sell your own Windows Phone apps in the . ANS: Windows Store. 1.4 State whether each of the following is true or false. If false, explain why. a) Software objects model both abstract and real-world things. ANS: True. b) The most popular database model is the relational database in which data is stored in simple tables. A table includes records and fields. ANS: True. c) A database is a collection of data that’s organized for easy access and manipulation. ANS: True. d) Secondary storage data takes much longer to access than data in primary memory, but the cost per unit of secondary storage is much higher than that of primary memory. ANS: False: The cost per unit of secondary storage is much lower than that of primary memory. e) High-level languages allow you to write instructions that look almost like everyday Eng- lish and contain commonly used mathematical expressions. ANS: True. f) An object has attributes that it carries along as it’s used in a program. ANS: True. g) The Transmission Control Protocol (TCP) ensures that messages, consisting of sequen- tially numbered pieces called bytes, were properly routed from sender to receiver, ar- rived intact and were assembled in the correct order ANS: False. The pieces are called packets, not bytes. h) The information-carrying capacity of communications lines on the Internet has in- creased tremendously, while hardware costs have increased. ANS: False. Hardware costs have decreased. i) You can build web-based apps with C# and Microsoft’s ASP.NET technology. ANS: True. j) Java has become the key programming language for the Mac OS X desktop operating system and all iOS-based devices, such as iPods, iPhones and iPads. ANS: False. The language is Swift, not Java. k) Microsoft’s ASP.WEB technology is used to create web apps. ANS: False. It’s ASP.NET technology. l) Microsoft’s Windows operating system is the most widely used desktop operating sys- tem worldwide. ANS: True. 1.5 Arrange these byte measurements in order from smallest to largest: terabyte, megabyte, petabyte, gigabyte and kilobyte. ANS: kilobyte, megabyte, gigabyte, terabyte, petabyte.
- 8. 4 Chapter 1 Introduction to Computers, the Internet and Visual C# Self-Review Exercises 4 1.6 Describe the two-step translation process for preparing your C# code to execute on your particular computer. ANS: C# code is first compiled into MSIL and placed in an executable file. When the app executes, another compiler called the JIT (just-in-time) compiler in the CLR trans- lates the MSIL in the executable file into machine-language code (for a particular platform). Exercises 1.7 Fill in the blanks in each of the following statements: a) The programs that run on a computer are referred to as . ANS: software b) Systems such as smartphones, appliances, game controllers, cable set-top boxes and au- tomobiles that contain small computers are called . ANS: embedded systems c) Just as characters are composed of bits, are composed of characters or bytes. ANS: fields d) Information on secondary storage devices is ; it’s preserved even when the computer’s power is turned off. ANS: persistent e) Translator programs called convert high-level language code into machine- language code. ANS: compilers f) In object-oriented programming languages, we create a program unit called a(n) to house the set of methods that perform its tasks. ANS: class g) Use a building-block approach to creating your programs. Avoid reinventing the wheel—use existing pieces wherever possible. Such software is a key benefit of object-oriented programming. ANS: reuse 1.8 Fill in the blanks in each of the following statements: a) Although many different OOAD processes exist, a single graphical language for com- municating the results of any OOAD process has come into wide use. This language, known as the , is now the most widely used graphical scheme for modeling ob- ject-oriented systems. ANS: UML b) Tim Berners-Lee developed the for sharing information via “hyperlinked” text documents on the web. ANS: HyperText Markup Language (HTML) c) The CLR is a(n) machine. It is software that manages the execution of pro- grams and hides from them the underlying operating system and hardware. ANS: virtual d) Converting a program to run on a different platform from which it was originally in- tended is called . ANS: porting. e) Microsoft’s Windows is a cloud-computing platform that allows you to de- velop, manage and distribute your apps in the cloud. ANS: Azure. (Instructor Note: "Microsoft’s Windows" should be simply "Microsoft" in this exercise.)
- 9. Exercises 5 5 Chapter 1 Introduction to Computers, the Internet and Visual C# f) By using existing controls—which are objects—you can create powerful apps much fasterthan if you had to write all the code yourself. This is a key benefit of software . ANS: reuse 1.9 State whether each of the following is true or false. If false, explain why. a) The smallest data item in a computer can assume the value 1 or the value 2. Such a data item is called a bit (short for “binary digit”—a digit that can assume either of two val- ues). ANS: False. Such items have the value 0 or 1. b) The Unicode character set is a popular subset of ASCII that represents uppercase and lowercase letters, digits and some common special characters. ANS: False. ASCII is a subset of Unicode. c) Each of the following is a form of computer output: data displayed on screens, printed on paper, played as audio or video on PCs and media players, used to control other de- vices, such as robots, 3D printersand “intelligent” appliances. ANS: True. d) Reuse helps you build more reliable and effective systems, because existing classes and components often have gone through extensive testing, debugging and performance tuning. ANS: True. e) One of the W3C’s primary goals is to make the web universally accessible to everyone regardless of disabilities, language or culture. ANS: True. f) C# is available only on Microsoft Windows. ANS: False. There are ports of C# for other platforms, such as Linux. g) The .NET Framework Class Library has millions of valuable prebuilt classes that have been tested and tuned to maximize performance. ANS: False. Thousands, not millions, of prebuilt classes. h) .NET programs can run on any platform. ANS: False. .NET prorgrams run on the Common Language Runtime, which is a virtual machine. i) The Universal Windows Platform (UWP) is designed to provide a common platform (the underlying system on which apps run) and user experience across all of your devices including personal computers, smartphones, tablets and Xbox Live. ANS: True. 1.10 What is a key advantage of interpreters over compilers? What is a key disadvantage? ANS: A key advantage is that interpreters can execute high-level language programs directly (without the need for compilation). A key disadvantage is that interpreted programs exexute more slowly than compiled programs. 1.11 What is the key advantage of using the new async feature in preference to using old-style multithreading? ANS: The new features simplify asynchronous programming, because the compilerhides much of the associated complexity from the developer. 1.12 What are operating systems? ANS: Operating systems are software systems that make using computers more convenient for users, app developers and system administrators. They provide services that allow each app to execute safely, efficiently and concurrently (i.e., in parallel) with other apps.
- 10. Exercises 6 6 Chapter 1 Introduction to Computers, the Internet and Visual C# 1.13 Why is using cloud-computing resources sometimes preferable to purchasing all the hard- ware you need for your own computer? ANS: Cloud computing gives you the flexibility to increase or decrease computing resourc- es to meet your resource needs at any given time, making it more cost effective than purchasing expensive hardware to ensure that you have enough storage and process- ing power at their occasional peak levels. 1.14 Categorize each of the following items as either hardware or software: a) CPU ANS: Hardware. b) Compiler ANS: Software c) Input unit ANS: Hardware. d) A word-processor program ANS: Software e) A C# program ANS: Software 1.15 Translator programs, such as assemblers and compilers, convert programs from one lan- guage (referred to as the source language) to another language (referred to as the target language). Determine which of the following statements are true and which are false: a) An assembler translates source-language programs into machine-language programs. ANS: True. b) High-level languages are generally machine dependent. ANS: False. A high-level language must be compiled into machine-dependent language be- fore it can be executed. This allows high-level languages to be used on all computers with appropriate compilers. c) A machine-language program requires translation before it can be run on a computer. ANS: False. A machine-language program is native to a specific machine. d) The C# compiler translates high-level-language programs into SMIL. ANS: False. It translates C# into MSIL. 1.16 Expand each of the following acronyms: a) W3C ANS: World Wide Web Consortium b) OOP ANS: Object-Oriented Programming c) CLR ANS: Common Language Runtime d) MSIL ANS: Microsoft Intermediate Language e) UML ANS: Unified Modeling Language f) IDE ANS: Integrated Development Environment 1.17 What are the key benefits of the .NET Framework and the CLR? What are the drawbacks? ANS: The key benefits are portability between operating systems and interoperability be- tween languages. As long as a CLR exists for a platform, it can run any .NET pro- gram. Programmers can concentrate on program logic instead of platform-specific details. Thus, the double compilation (code-to-MSIL, and MSIL-to-machine code) allows for platform independence: Programs can be written once and executed on any
- 11. Exercises 7 7 Chapter 1 Introduction to Computers, the Internet and Visual C# platform supporting the CLR—this is known as platform independence. Code writ- ten once could easily be used on another machine without modification, saving time and money. A second benefit of the .NET framework is language interoperability— software components written in different languages can interact (language indepen- dence). A drawback associated with these features is that .NET programs cannot be run until the .NET Framework is developed for a platform. Another is the overhead of the double compilation that is needed before a .NET-language program can be ex- ecuted. 1.18 What are the advantages to using object-oriented techniques? ANS: Programs that use object-oriented programming techniques are easier to understand, correct and modify. The key advantage with using object-oriented programming is that it tends to produce software that is more understandable, because it is better or- ganized and has fewer maintenance requirements than software produced with earlier methodologies. OOP helps the programmer build applications faster by reusing ex- isting software components that model items in the real world. OOP also helps pro- grammers create new software components that can be reused on future software development projects. Building software quickly, correctly, and economically has been an elusive goal in the software industry. The modular, object-oriented design and implementation approach has been found to increase productivity while reduc- ing development time, errors, and cost. 1.19 You are probably wearing on your wrist one of the world’s most common types of objects— a watch. Discuss how each of the following terms and concepts applies to the notion of a watch: object, attributes and behaviors. ANS: The entire watch is an object that is composed of many other objects (the moving parts, the band, the face, etc.) Watch attributes are time, color, band style, technology (digital or analog), and the like. The behaviors of the watch include setting the time and getting the time. A watch can be considered a specific type of clock (as can an alarm clock). 1.20 What is the key accomplishment of the UML? ANS: It replaced the many different graphical modeling languages with a single (unified) language for modeling that can be used by developers regardless of the different OOAD processes they may use. 1.21 What did the chief benefit of the early Internet prove to be? ANS: Communication by e-mail. Today, that communication is also facilitated by appli- cations such as instant messaging and file transfer. 1.22 What is the key capability of the web? ANS: It allows computer users to locate and view multimedia-based documents on almost any subject over the Internet. 1.23 What is the key vision of Microsoft’s .NET initiative? ANS: To embrace the Internet and the web in the development and use of software. 1.24 How does the .NET Framework Class Library facilitate the development of .NET apps? ANS: First, the Framework Class Library is a large library of reusable classes that reduces development time. Programmers can build software quickly by reusing framework’s classes, rather than building new classes “from scratch.” Second, the Framework Class Library is shared by all of the .NET languages, which means that programmers who work in multiple languages have to learn only one class library.
- 12. Exercises 8 8 Chapter 1 Introduction to Computers, the Internet and Visual C# 1.25 Besides the obvious benefits of reuse made possible by OOP, what do many organizations report as another key benefit of OOP? ANS: That OOP tends to produce software that is more understandable, better organized, and easier to maintain, modify and debug. Making-a-Difference Exercises The Making-a-Difference exercises will ask you to work on problems that really matter to individ- uals, communities, countries and the world. 1.26 (Test Drive: Carbon Footprint Calculator) Some scientists believe that carbon emissions, especially from the burning of fossil fuels, contribute significantly to global warming and that this can be combatted if individuals take steps to limit their use of carbon-based fuels. Various organi- zations and individuals are increasingly concerned about their “carbon footprints.” Websites such as TerraPass http://www.terrapass.com/carbon-footprint-calculator-2/ and Carbon Footprint http://www.carbonfootprint.com/calculator.aspx provide carbon-footprint calculators. Test drive these calculators to determine your carbon foot- print. Exercises in later chapters will ask you to program your own carbon-footprint calculator. To prepare for this, research the formulas for calculating carbon footprints. 1.27 (Test Drive: Body-Mass-Index Calculator) By recent estimates, two-thirds of the people in the United States are overweight and about halfof those are obese. This causes significant increases in illnesses such as diabetes and heart disease. To determine whether a person is overweight or obese, you can use a measure called the body mass index (BMI). The United States Department of Health and Human Services provides a BMI calculator at http://www.nhlbi.nih.gov/guidelines/ obesity/BMI/bmicalc.htm. Use it to calculate yourown BMI. An exercise in Chapter 3 will ask you to program your own BMIcalculator. To prepare for this, research the formulas for calculating BMI. 1.28 (Attributes of Hybrid Vehicles) In this chapter you learned the basics of classes. Now you’ll begin “fleshing out” aspects of a class called “Hybrid Vehicle.” Hybrid vehicles are becoming increas- ingly popular, because they often get much better mileage than purely gasoline-powered vehicles. Browse the web and study the features of four or five of today’s popular hybrid cars, then list as many of their hybrid-related attributes as you can. For example, common attributes include city-miles-per- gallon and highway-miles-per-gallon. Also list the attributes of the batteries (type, weight, etc.). ANS: • Manufacturer • Type of Hybrid—Battery hybrid (Hybrid Electric Vehicles), Plug-in hybrid, Fuel cell etc. • Driverfeedback system—so the driver can monitor fuel efficiency based on their driving • Energy recovery—for example, regenerative breaking • Carbon footprint—tons of CO2 per year • Fuel capacity • City-miles-per-gallon • Highway-miles-per-gallon • Two-mode hybrid propulsion system • Engine size—V6, V8, etc. • Vehicle type—SUV, crossover, compact, mid-size, etc.
- 13. Making-a-Difference Exercises 9 • Seating capacity • Horse power • Drive train (front wheel drive, all wheel drive) • Top speed • Torque • Price 1.29 (Gender Neutrality) Some people want to eliminate sexism in all forms of communication. You’ve been asked to create a program that can process a paragraph of text and replace gender-spe- cific words with gender-neutral ones. Assuming that you’ve been given a list of gender-specific words and their gender-neutral replacements (e.g., replace “wife” with “spouse,” “man” with “per- son,” “daughter” with “child” and so on), explain the procedure you’d use to read through a para- graph of text and manually perform these replacements. How might your procedure generate a strange term like “woperchild,” which is actually listed in the Urban Dictionary (www.urbandic- tionary.com)? In Chapter 5, you’ll learn that a more formal term for “procedure” is “algorithm,” and that an algorithm specifies the steps to be performed and the order in which to perform them. ANS: Search through the entire paragraph for a word such as “wife” and replace every oc- currence with “spouse.” Repeat this searching process for every gender specific word in the list. You could accidentally get a word like “woperchild” if you are not careful about how you perform replacements. For example, the word “man” can be part of a larger word, like “woman.” So, replacing every occurrence of “man” can yield strange results. Consider the process of replacing “man” with “person” then replacing “son” with “child.” If you encounter the word “woman,” which contains the word “man,” you’d replace “man” with “person” resulting in the word “woperson.” In a subsequent pass you’d encounter “woperson” and replace “son” with “child” result- ing in the “woperchild.”
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- 15. body, and thereby rendered receptive of others, which we generally call the punishment of sense, that are conveyed by it. The place of punishment is the same that is allotted for soul and body, viz. hell; and this is called utter darkness; which is an expression used to signify the greatest degree of misery. As for their bodies, they dread the thoughts of being united to them again; inasmuch as that will bring with it new accessions of torment. These are considered as liable to a double dishonour; not only that which arises from their being in a state of corruption in common with all mankind; but in their being detained in the grave, as prisoners to the justice of God, from whence they shall not be released as persons acquitted or discharged, but remanded from that prison to another, from whence there is no deliverance. But more of this under a following answer.
- 16. Quest. LXXXVII. Quest. LXXXVII. What are we to believe concerning the resurrection? Answ. We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust; when they that are then found alive, shall, in a moment, be changed; and the self-same bodies of the dead which were laid in the grave, being then again united to their souls for ever, shall be raised up by the power of Christ; the bodies of the just, by the Spirit of Christ, and by virtue of his resurrection, as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonour, by him, as an offended Judge. In the foregoing answers, we have considered the soul and body as separated by death, the body turned to corruption, and the soul immediately entering into a state of happiness or misery; and are now led to insist on the doctrine of the resurrection, when these two constituent parts of man shall be reunited. And accordingly we shall endeavour, I. To explain what we are to understand by the resurrection of the dead. II. We shall prove that there is nothing in this doctrine contrary to reason, at least, if we consider it as a supernatural and divine work. III. We shall farther observe, that this doctrine could not be known by the light of nature; and therefore we believe it as founded in divine revelation.
- 17. IV. What arguments are contained in scripture for the proof thereof; some of which might be taken from the Old Testament, and others from the New, in which it is more clearly revealed. V. We shall answer some of the most material objections brought against it. VI. We shall consider it as universal, as it is here styled a general resurrection of the dead, from the beginning of time to Christ’s second coming; yet with this exception, that they who are found alive shall be changed. And, VII. The condition in which the body shall be raised; and those circumstances of honour and glory, which respect, more especially, the resurrection of the just. And, on the other hand, we shall consider the resurrection of the wicked, as being in dishonour, by Christ, as an offended Judge. I. What are we to understand by the resurrection of the dead. We sometimes find the word taken, in scripture, in a metaphorical sense, for God’s doing those things for his church, which could not be brought about any otherwise than by his extraordinary and supernatural power. Sometimes the work of regeneration is set forth by this figurative way of speaking; whereby they who are dead in trespasses and sins, are said to be quickened; and our Saviour speaks of this when he says, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live, John v. 25. But we are to understand it in a proper sense, as denoting that change which shall pass upon the body, when it shall be delivered from the state of corruption, into which it was brought at death, and reunited to the soul; which is distinguished in a following verse, from this metaphorical sense of it, when he says, All that are in the graves 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, ver. 28. This includes in it not barely the repairing, but the rebuilding the frame of nature; which was not only decayed, but dissolved in death; or the gathering together those particles of matter, of which the body was
- 18. before constituted; which was not only turned into corruption, but common dust; whereby a new body, as to the form and qualities thereof, is erected out of its old materials; otherwise it could not be called a resurrection. It is said, indeed, that the body shall not, in all respects, be the same that it was when separated from the soul; as the apostle compares to a grain of wheat sown in the ground, which, when it springs up, is not altogether the same as it was before; for God giveth it a body,[153] as it hath pleased him, and to every seed his own body, 1 Cor. xv. 37, 38. It is the same for substance, as it consists of the same materials, but very different as to its qualities; as will be farther considered, when we speak concerning the condition of the body when raised from the dead; and as it is raised with a design that it should be re-united to the soul, which will immediately follow upon it; and this union shall be indissoluble and eternal. II. We shall now consider that there is nothing contrary to reason, or impossible, from the nature of the thing, which might have a tendency to overthrow this doctrine; especially if we consider it as a supernatural and divine work, brought about by the almighty power of God. If we look no farther than the power of natural causes, we may conclude it to be impossible for a creature to effect, as much as it was at first to produce the body of man out of the dust of the ground; but this is not impossible with God: He that gave life and being to all things; and, by his sovereign will, puts a period to that life, which had been, for some time continued by his power and providence, can give a new life to it; especially if there be nothing in this work that renders it unmeet for it to be performed by him. That there is nothing in the nature of the thing that renders a resurrection impossible, appears, in that death, though it be a dissolution of the frame of nature, does not annihilate the body. If the body, indeed, were annihilated at death, then it would be impossible, or contrary to the nature of things, that there should be a resurrection thereof; since the bringing it again into a state of
- 19. existence would be a new creation; which, though it would not be too great a work for omnipotency, yet it could not be styled a resurrection, or restoring the same body to life that was separated from the soul, to which it was once united. But when we suppose that the matter of which the body consisted is still in being, and nothing is necessary to the raising it from the dead but the recollecting the various particles thereof, and forming it again into a body, fitted to receive the soul: this is not in its own nature impossible; nor does it infer a contradiction, so as that we should argue from thence, that it cannot be brought about by divine power. That this may more fully appear, let it be considered, that nothing which God has brought into being, can be annihilated, but by an act of his will; since nothing can defeat or disannul his providence, which upholdeth all things that were brought into being by the word of his power. It is also certain, that God has given us no ground to conclude that any part of his material creation has been, or shall be turned into nothing; from whence it follows, that the particles of all the bodies of men, that once lived in this world, though turned to corruption or dust, are as much in being as ever they were, though not in the same form. Again, it is certain that God, who made and upholdeth all things, has a perfect knowledge of that which is the object of his power, since his understanding is infinite: therefore he knows where the scattered dust, or the smallest particles of matter that once constituted the bodies of men, are reserved: and when we speak of a resurrection from the dead, we understand hereby the gathering them together, and disposing them in such a way as that new bodies shall be framed out of them: therefore, though this could not be done by any but God, it is not impossible, from the nature of the thing, for him to do it; and that he will do it will be considered, when we come more directly to the proof of this doctrine. We shall therefore proceed, III. To consider it as a matter of pure revelation, such as we could not have known by the light of nature, without the assistance of scripture-light. Something, indeed, might be known by reason
- 20. concerning the immortality of the soul, and its being not only capable of happiness or misery in a future state, but dealt with therein according to its behaviour in this world: nevertheless, when we enquire into that part, which the body shall bear therein; whether it shall be raised and reunited to the soul, to be for ever a partner with it in what respects its state in another world, or shall remain for ever in a state of corruption; this cannot be known by the light of nature. There are, indeed, many things which we find in the writings of the Heathen, that discover them to have had some notion of what bears a resemblance to a resurrection: as when they speak concerning the transmigration of souls, or their living in other bodies, when separated from those which they formerly were united to. And others of them speak concerning the general conflagration, and the restoration of all things, immediately after, to their former state, as well as give some hints which are contained in their writings, concerning particular persons that have been raised from the dead, at least, pretended to have been so. What we find of this nature therein, very much resembles the fabulous account we have in the Popish legends of miracles, said to have been wrought, though without proof: thus we are told of one Aristeas, the Proconnesian, who had a power of expiring and returning to life at pleasure, and relating what he had seen in a separate state.[154] The same is reported of one Hermotimus of Clazomena.[155] But the most famous story of this kind, is what is related by Plato,[156] and transcribed from him by Eusebius,[157] concerning one Er, the son of Armenius; who, after he was slain in battle, and had continued ten days among other dead bodies, was brought home to his house; and two days after, being laid on his funeral pile, came to life again: this Plato, while he is relating it, calls little better than a fable.[158] And it was treated by others with ridicule, how much soever believed by some who regarded reports more than solid evidence of the truth thereof. I might also mention others, who are said, by Heathen writers to have been translated into heaven in their bodies and souls[159] : Which might take its first rise from what they had received by
- 21. tradition, concerning the translation of Enoch and Elijah; as the stories of those that were raised from the dead might be first invented by them with this view, that their religion might have as great reputation as that of the Jews. But notwithstanding these particular instances related by them, of some translated, or others raised from the dead; there were very few of them that believed the doctrine of the resurrection; and some treated it with as much contempt as we do the before-mentioned account which they give of particular persons raised from the dead[160] . This agrees very well with what we read in scripture, concerning the treatment the apostle Paul met with, when he encountered the Epicureans and Stoicks at Athens, preaching to them Jesus and the resurrection, Acts xvii. 18. upon which occasion they call him babbler; and insinuated that he seemed to be a setter forth of strange gods. Oecumenius and Chrysostom think, that they supposed he reckoned the resurrection among the gods[161] , as well as Jesus, whose divinity he doubtless maintained; but whether they were so stupid as thus to wrest his words, is not material. It is no wonder to find the Epicureans treating this doctrine with ridicule; for they, denying the immortality of the soul, could not entertain the least idea of the resurrection of the body in any sense: Whereas the Stoicks, though they did not own the doctrine of the resurrection, yet they could not think it so strange a doctrine as some others might do; since they held that the soul, after death, continued at least, as long as the body; and they knew very well, that many of the philosophers strenuously maintained the transmigration of souls; and, indeed, this was held by many of them, as well as the Platonists and Pythagoreans; and therefore the resurrection, though it differed from it, could not seem so strange and unheard of a notion, as that they should reckon it among the gods: However, it plainly appears from hence that this doctrine could not be learned by the light of nature; whatever confused ideas the Heathen might have entertained by tradition, concerning it. Therefore it follows from hence, that we must look for a satisfactory account hereof from scripture: Thus when the Sadducees put a
- 22. stupid question to our Saviour concerning the woman that had seven husbands, which successively died; and they would know whose wife she should be in the resurrection; by which they designed to express their opposition to this doctrine, rather than a desire of information as to the question proposed: Our Saviour in his reply to them refers them to the scriptures, Matt. xxii 29. as the fountain from whence a clear and satisfactory knowledge of this doctrine is to be derived as well as from the power of God. This divine perfection argues the possibility thereof, the justice and goodness of God, its expediency; but the scriptures, which contain a revelation of his will, represent it as certain; and this leads us to consider some arguments that are contained in, or deduced from scripture for the proof thereof; and here we shall consider, 1. Those proofs which we have for it, taken from the Old Testament. These I chuse first to insist on, because I am sensible there are many who think, that the church knew nothing of it, till it was revealed, by our Saviour, in the New Testament: This very much detracts from the importance of the doctrine, as well as renders the state of those who lived before Christ’s incarnation, very uncomfortable, since the saints, according to this opinion, must have had no hope of a glorious resurrection to eternal life. This notion is defended by many who extend the darkness of the dispensation farther than what is convenient; and among others, it is generally maintained by the Socinians, probably with this design, that since according to them, our Saviour had little else in view, in coming into the world, but to lead men into the knowledge of some things which they were ignorant of before; this might be reckoned one of those doctrines that he came to communicate. Thus Volkelius denies that there were any promises of eternal life made to the church under the Old Testament; and concludes that there was no one who had the least surmise that any such doctrine was contained in those scriptures which we commonly bring from thence to prove it[162] . And to give countenance to this opinion, several quotations are often taken from Jewish writers, since our Saviour’s time, who either speak doubtfully of this matter, or give occasion to think that they
- 23. did not understand those scriptures which establish the doctrine of the resurrection in the Old Testament, as having any reference to it. Therefore it may not be amiss for us to enquire; what were the sentiments of some of the Jews about this matter? Every one knows that there was one sect amongst them, namely, the Sadducees, who distinguished themselves from others by denying it: And Josephus gives the largest account of any one, concerning another sect, to wit, the Essens, who affected to lead a recluse life, in their respective colleges, and were governed by laws peculiar to themselves: Among other things which he relates concerning their conduct and sentiments, he says, that it was an opinion established among them, that the bodies of men were corruptible, and the matter of which they were compounded, not perpetual; though the soul remained for ever: And then he represents them as speaking, according to the Pythagorean and Platonick way, concerning the body’s being the prison of the soul, and its remaining when released from it, and of the soul’s dwelling in a pleasant place, and enjoying many things that tend to make it happy, &c.[163] . Nevertheless, his account of them is so short, and the expression on which the whole stress of this supposition is founded, a little ambiguous, namely, that the bodies of men are corruptible, and their matter not perpetual, which may be understood as agreeing with the common faith concerning man’s mortality, and the body’s turning to corruption, and not remaining in the same state in which it was; that it seems to leave the matter doubtful, whether they asserted or denied the resurrection. It is also supposed, that Philo denied this doctrine from several passages observed in his writings, which a late learned writer takes notice of[164] ; but this is only the opinion of a single person, who, according to his general character, seems to be halting between two opinions, to wit, the doctrine of Moses, and the philosophy of Plato; and therefore I take his sentiments, about this, to be nothing else but an affection of thinking or speaking agreeably to the Platonic philosophy, which had probably given such a tincture to his notions, that he might deny the resurrection. And if the Essens, before-mentioned, should be allowed to have denied it, they
- 24. received it from their attachment to the same, or, at least, the Pythagorean philosophy: But we cannot from hence conclude that the doctrine of the resurrection was denied by the main body of the Jews, or the greatest part of them; or by any, excepting those who were led out of the way, by the writings of the philosophers: Which gave occasion to the apostle Paul to warn the church to beware of philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, Col. ii. 8. as foreseeing that some of them, in after-ages, would, in many respects, corrupt the doctrines of the gospel, by accommodating them to, or explaining them by what they found in the writings of the Heathen philosophers, as Origen, Justin Martyr, and some others did; and he seems to take the hint from what had been before observed relating to the corruption of the Jewish faith, by those who were attached to them. Thus concerning the opinion of those Jews, who are supposed to deny the doctrine of the resurrection. On the other hand, there are several Rabbinical writers, who sufficiently intimate their belief of this doctrine; though it is true, some of them infer it from such premises, as discover great weakness in their method of reasoning. Thus the learned bishop Pearson observes, that they produce several places out of Moses’s writings, which when the resurrection is believed, may, in some kind, serve to illustrate it, but can, in no degree, be thought to reveal so great a mystery[165] . And Dr. Lightfoot produces other proofs, which they bring for this doctrine, as little to the purpose[166] , of which all the use that can be made is, that we may from hence observe, that they believed the doctrine we are maintaining, to be contained in scripture. Whether they were able to defend it by shewing the force of those arguments on which it is founded therein or no, is not much to our present purpose, my design in referring to their writings being to prove that this doctrine was embraced by the Jews, in the ages before, as well as since our Saviour’s time. It is true, the Talmud, and other writings, which are generally quoted for the proof of it, are of later date, and the most ancient of the Chaldee paraphrases now extant, is supposed to have been written about that time, or, at
- 25. least, but little before it: And there are no uninspired writings, relating to the Jewish affairs, more ancient, except those which we generally call Apocryphal; which most suppose to have been written about 150 years before the Christian Æra. And it is very evident, that about that time the doctrine of the resurrection was believed by the Jewish church; as the author of the book of Maccabees, in the history of the martyrdom of the seven brethren in the reign of Antiochus[167] , represents some of them in the agonies of death, as expressing the firm belief they had of a resurrection to eternal life; their mother, in the mean while, encouraging them from the same consideration. These, as it is more than probable, the apostle includes in the number of those noble Old Testament worthies who were tortured, not accepting deliverance, that they might obtain a better resurrection, Heb. xi. 35. which is an undeniable evidence that the church at that time believed the doctrine of the resurrection. All that I shall add under this head is, that how weak soever the reasoning of some Jewish writers, concerning this subject, has been, there are others who give substantial proofs from the Old Testament; which not only argues that they believed it, but that their belief proceeded from a just conviction of the truth thereof. And they give the same sense of some of those scriptures which are generally produced for the proof hereof, as we do[168] . The first scripture that we shall take notice of, is what contains the vision mentioned in Ezek. xxxvii. 1, & seq. concerning the valley which was full of bones, which were very dry: Upon which occasion God says, Son of man, Can these bones live? to which he replies, O Lord God, thou knowest. And afterwards we read of God’s laying sinews, and bringing up flesh upon them, covering them with skin, and putting breath into them; and their being hereupon restored to life. I am sensible that they who are on the other side of the question, pretend that this is no proof of a resurrection; because the design thereof was to illustrate and make way for the prediction mentioned in the following verses, concerning the deliverance of God’s people from the Babylonish captivity: But that which seems to have its weight with me is, that God would never have made use of
- 26. a similitude to lead them into this doctrine, taken from a thing which they had no manner of idea of: But if we suppose that they believed that there shall be a resurrection of the dead, agreeable to the literal sense of the words here made use of to illustrate it, then the argument taken from thence is plain and easy, q. d. as certainly as you have ground to believe that the dead shall be raised at the last day (which though it could not be brought about by any natural means, yet it shall be effected by the power of God;) so your deliverance, how unlikely soever it may appear to those who look no farther than second causes, shall come to pass by God’s extraordinary power and providence, which will be as life from the dead. And whereas it is farther objected, that when God asked the prophet, whether these dry bones could live? He seems to be in doubt about it; which argues that he had no idea of the resurrection of the dead. To this it may be replied, that his doubt respected an event that should immediately ensue; he knew that God could put life into these bones; but whether he would do it now or no, he could not tell: Therefore it does not contain any disbelief of the doctrine of the resurrection at the last day; and, indeed, this scripture, how little soever it may seem to some to make for the doctrine we are maintaining, is alleged by others, as an undeniable proof of it. Tertullian expressly says, that this would have been a very insignificant vision, if this doctrine were not true[169] . And Jerome speaks to the same purpose, supposing that God would never illustrate any truth which they were in doubt of, by a similitude taken from an incredible fiction[170] . And Menasseh Ben Israel, a learned Jew, supposes this text to be an express and infallible proof of the resurrection; which plainly argues that he thought the Jews, in former ages, were convinced of this doctrine thereby[171] . But supposing this scripture be not reckoned sufficient to evince the truth of this doctrine, there is another which has more weight in it, viz. that in Job xix. 25-27. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: 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. Job, as is generally supposed, lived in Moses’ time; therefore, if it can be made appear that he professes his faith in the doctrine of the resurrection, we may conclude that the church was acquainted with it in the early ages thereof; and nothing seems more evident, from the plain sense of the words, than that he here professes his faith in, and encourages himself from the hope of future blessedness, both in soul and body, at Christ’s second coming in the last day. It is with a great deal of difficulty that they who deny this doctrine, are obliged to account for the sense of this text, so as to evade the force of the argument taken from thence to prove it. These suppose that Job intends nothing hereby but a firm persuasion which he had, that he should be recovered from that state of misery in which he then was, which not only affected his mind, but his body, as it was smitten with sore boils, from the sole of his foot unto his crown, Job ii. 7. his flesh being clothed with worms, and his skin broken and become loathsome, chap. vii. 5. and accordingly he says, I shall be redeemed from this affliction, and brought into a happy state before I die; and so they suppose that the words are to be taken in a metaphorical sense; and therefore do not prove the doctrine of the resurrection. But this will appear to be a very great perversion of the sense of this text, if we consider, 1. In how solemn a manner he brings it in, in the verses immediately foregoing. Oh that my words were now written! Oh that they were printed in a book! that they were graven with an iron pen and lead, in the rock for ever! Which seems to import that he had something to communicate, that was of far greater moment than the account of his deliverance from the afflictions he was under in this world. Therefore it seems more agreeable to understand the sense of the words, as denoting that great and important truth, in which all believers are concerned, relating to Christ’s second coming, and the happiness that his saints shall then enjoy in soul and body; this deserves to be writ with a pen of iron, that it may be transmitted to all generations. But,
- 28. 2. It is evident that he is here speaking of something that should be done, not whilst he lived, but in the end of time; for he considers his Redeemer, as standing in the latter day upon the earth. The person whom he here speaks of as his Redeemer, is, doubtless, our Saviour, who is frequently described, both in the Old and New-Testament, under that character: And, if at any time God the Father is called the Redeemer of his people, it may farther be observed that he is never said in redeeming them to make himself visible to their bodily eyes, or to stand upon the earth, much less to do this in the latter or last day, in which Christ is said to come again in a visible manner, to raise the dead and judge the world: And this Job intends when he says, In my flesh shall I see God, whom I shall see for myself and mine eyes shall behold, and not another. 3. It is evident also that he intends hereby something that should befal him after his death, and not barely a deliverance from his present misery in this world; for he speaks of his skin or body as devoured by worms, and his reins consumed within him; which can intend no other than a state of corruption in death. 4. It does not appear that Job had any intimation concerning the change of his condition in this world, before God turned his captivity, having first made him sensible of his error, in uttering that which he understood not, when he testified his reconciliation to his friends, notwithstanding the injuries he had received from them, by praying for them, chap. xlii. 3, 10. And, indeed, he was so far from expecting happiness in this life, that he says, Mine eye shall no more see good, viz. in this world, chap. vii. 7. and hereupon he takes occasion to meditate on his own mortality in the following words; The eye of him that hath seen me shall see me no more; thine eyes are upon me, and I am not: And after this he prays, O that thou wouldst hide me in the grave, chap. xiv. 13. &c. And immediately before he speaks of his Redeemer as living, and the deliverance which he should obtain in the latter day, in the text under our present consideration, he earnestly desires the compassion of his friends: Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me; which does not well agree with the least expectation of
- 29. a state of happiness in this world; in which case he would not need their pity; he might only have convinced them of the truth thereof, and it would have given a turn to their behaviour towards him; for we find, that, when God blessed his latter end more than his beginning, every one was as ready to comfort him concerning the evil that the Lord had brought upon him, and shew their very great respect to him, by offering him presents, as any were before to reproach him. Therefore upon the whole, it is very evident that Job is not speaking concerning his deliverance from his present evils in this world, but of a perfect deliverance from all evil in the great day of the resurrection: Accordingly we must conclude, that the doctrine of the resurrection is plainly asserted in this scripture; and indeed, Jerome says, that no one who wrote after Christ has more plainly maintained the doctrine of the resurrection than Job does in this scripture, who lived before him[172] . There is another scripture, by which, if I do not mistake the sense thereof, Job appears to have had a steady faith in the doctrine of the resurrection, and was firmly persuaded concerning his happiness, when raised from the dead, namely, in chap. xiv. 13, 14, 15. in which he says, O! that thou wouldst hide me in the grave, that thou wouldst keep me secret until thy wrath be past; that is, till a full end is put to all the afflictive providences which men are liable to in this present world, namely, till the day of Christ’s second coming; or, that thou wouldst appoint me a set time, and remember me; namely, that thou wouldst deliver me from the evils which I now endure. As to the former of these expedients, to wit, his deliverance by death, that he counts a blessing, because he takes it for granted that if a man die he shall live again, ver. 14.[173] and therefore says, all the days of my appointed time, that is, not of the appointed time of life, but the time appointed that he should lie in the grave, in which he desired that God would hide him; there, says he, I shall wait, or remain, till my change come, that is, till I am changed from a state of mortality to that of life. And he goes on in the following words, Thou shalt call, that is, by thy power thou shalt raise me, and I will
- 30. answer thee, or come forth out of my grave; and hereby thou wilt make it known that thou hast a desire to the work of thine hands. If it be objected to this sense of the words, that Job says, ver. 12. that man lieth down, and riseth not till the heavens be no more; they shall not awake nor be raised out of their sleep; therefore he is so far from expecting relief from his misery in the resurrection, that he seems plainly to deny it. To this I answer, that he doth not deny the doctrine of the resurrection in those words wherein he says that they shall not be raised from the dead, till the heavens be no more; which seems to intimate that he concluded that the dead should rise when the frame of nature was changed, as it will be, at the last day, in which the heavens shall be no more. I confess this sense is not commonly given of these verses, nor any argument drawn from, them to prove a resurrection from the dead; therefore I would not be too tenacious of mine own sense thereof; but I cannot but think it more probable than the common sense that is given of the words, and if so, it may be considered as a proof of the doctrine that we are maintaining. There is another scripture which plainly proves the doctrine of the resurrection, namely, Dan. xii. 2. Many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt. This scripture is brought by several Rabbinical writers, as a proof of this doctrine; and the words are so express, that it will be very difficult to evade the force of them; though, it is true, some modern writers, who are ready to conclude that the Old Testament is silent as to the doctrine of the resurrection, take the words in a metaphorical sense, for the deliverance of the church from those grievous persecutions which they were under in the reign of Antiochus; and so sleeping in the dust is taken, by them, for lying in the holes and caves of the earth, the Jews being forced to seek protection there from the fury of the tyrant: But this cannot be properly called sleeping in the dust of the earth; and their deliverance from this persecution is not consistent with the contempt that should be cast on some that were raised out of the dust; nor could the happiness that others enjoyed in this deliverance, be called
- 31. everlasting life, it being only a temporal salvation, that according to them, is here spoken of; and it must be a straining the metaphor to a great degree, to apply the following words to their wise men and teachers, after this deliverance, that they should shine as the brightness of the firmament; therefore this sense has such difficulties attending it, that every person who is not prepossessed with prejudice must give into the literal sense of the text; and confess that it is an argument to prove the doctrine of the resurrection. The only difficulty that is pretended to be involved in this sense of the text is its being said, Many of them that sleep in the dust shall awake; whereas the doctrine that we are defending, is that of an universal resurrection. But since we shall have occasion to speak to that under a following head, we shall rather choose to refer it to its proper place, in which, according to our designed method, we are to consider that all who have lived from the beginning to the end of time, shall be raised. There are other scriptures in the Old Testament that might be brought to prove this doctrine, such as that in Deut. xxxii. 39. in which God says, I kill, and I make alive; and that parallel text, in which the same thing is confessed, and farther explained, by Hannah, in her song, in 1 Sam. ii. 6. The Lord killeth and maketh alive, he bringeth down to the grave, and bringeth up. I know that death and life are sometimes taken for good and evil; but why should deliverance from the miseries of this present life be represented by the metaphor of a resurrection, and this attributed to the almighty power of God, if the doctrine of the resurrection was reckoned by the church at that time, no other than a fiction or chimera, as it must be supposed to be if they had no idea of it, as not having received it by divine revelation? We might, as a farther proof of this doctrine, consider those three instances that we have in the Old Testament of persons raised from the dead, namely, the Shunamite’s child, by the prophet Elisha, 2 Kings iv. 35. and the man who was cast into his sepulchre, that
- 32. revived and stood on his feet, when he touched his bones, chap. xiii. 21. and the widow of Zarephath’s son, by the prophet Elijah, on which occasion it is said, He cried to the Lord, and said, O Lord my God, I pray thee let this child’s soul come into him again; and accordingly the soul of the child came into him again, and he revived, 1 Kings xvii. 21, 22. From hence we must conclude, that this doctrine was not unknown to the prophet; for if it had, he could not have directed his prayer to God in faith. And these instances of a resurrection of particular persons could not but give occasion to the church at that time, to believe the possibility of a resurrection at the last day; so that it might as reasonably be expected that God will exert his power by raising the dead then, as that he would do it at this time, unless there was something in this possible event contrary to his moral perfections; but the resurrection appeared to them as it doth to all who consider him as the governor of the world, and as distributing rewards and punishments to every one according to their works, as not only agreeable to these perfections, but, in some respects, necessary for the illustration thereof. Therefore we must conclude, that as they had particular instances of a resurrection, which argued the general resurrection possible, they might easily believe that it should be future; which is the doctrine that we are maintaining. To this we may add, that the patriarch Abraham believed the doctrine of the resurrection; therefore he had it some way or other revealed to him, before the word of God was committed to writing. This appears from what the apostle says when speaking concerning his offering Isaac, that he accounted that God was able to raise him up even from the dead, Heb. xi. 19. From hence it is evident that he was verily persuaded when he bound him to the altar, and lifted up his hand to slay him, that God would suffer him to do it, otherwise it had been no trial of his faith, so that his being prevented from laying his hand on him was an unexpected providence. Now how could he solve the difficulty that would necessarily ensue hereupon; had he expected that God would give him another seed instead of Isaac, that would not have been an accomplishment of the promise which
- 33. was given to him, namely, that in Isaac his seed should be called; therefore the only thing that he depended on, was, that when he had offered him, God would raise him from the dead, and by this means fulfil the promise that was made to him concerning the numerous seed that should descend from him; therefore it cannot be supposed that Abraham was a stranger to the doctrine of the resurrection. There are other scriptures by which it appears that the doctrine of the resurrection was revealed to the church under the Old Testament dispensation, either from the sense of the words themselves, or the explication thereof in the New, which refers to them: thus it is said in Psal. xvi. 10. Thou wilt not leave my soul in hell; neither wilt thou suffer thine holy one to see corruption; which the apostle Peter quotes to prove the resurrection of Christ, in Acts ii. 24-27. If David therefore knew that the Messiah should be raised from the dead (which, as will be considered under a following head, is a glorious proof of the doctrine of the resurrection of the saints) we cannot suppose that he was a stranger to this doctrine himself. Again, it is said in Isa. xxv. 8. He will swallow up death in victory; and this is mentioned immediately after a prediction of the glorious provision, which God would make for his people under the gospel- dispensation, which is called, by a metaphorical way of speaking, ver. 6. A feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined; and of the gospel’s being preached to the Gentiles, ver. 7. which is expressed by his destroying the face of covering, and the veil that was spread over all nations: therefore it may well be supposed to contain a prediction of something consequent thereupon, namely, the general resurrection: and there is another scripture to the same purpose, viz. Hos. xiii. 14. I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plague; O grave, I will be thy destruction; and both these scriptures are referred to by the apostle, as what shall be fulfilled in the resurrection of the dead; when he says, Then shall be brought to pass the saying that is written, Death is swallowed up in victory: O death, where is thy sting? O grave,
- 34. where is thy victory? 1 Cor. xv. 54, 55. Therefore we cannot but think that the prophets, and the church in their day, understood the words in the same sense. There is another scripture in the Old Testament, in which the premises are laid down, from whence the conclusion is drawn in the New for the proof of this doctrine, namely, when God revealed himself to Moses, Exod. iii. 6. which our Saviour refers to, and proves the doctrine of the resurrection from, against the Sadducees. Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob: for he is not the God of the dead, but of the living, Luke xx. 37, 38. which argument was so convincing, that certain of the Scribes, said, in the following words, Master, thou hast well said; and after that, they, that is, the Sadducees, durst not ask him any question at all; so that it silenced, if it did not convince them. There are some, indeed, who, though they conclude that it is a very strong proof of the immortality of the soul, which the Sadducees denied, since that which does not exist cannot be the subject of a promise; yet, they cannot see how the resurrection can be proved from it; whereas it is brought, by our Saviour, for that purpose: therefore, that the force of this argument may appear, we must consider what is the import of the promise contained in this covenant, that God would be the God of Abraham; which is explained elsewhere, when he told him, I am thy shield and thy exceeding great reward, Gen. xv. 1. He was therefore given hereby to expect, at the hand of God, all the spiritual and saving blessings of the covenant of grace; but these blessings respect not only the soul, but the body; and as they are extended to both worlds, it is an evident proof of the happiness of the saints in their bodies in a future state, and consequently that they shall be raised from the dead. This leads us, 2. To consider those arguments to prove the doctrine of the resurrection which are contained in the New Testament, in which it is more fully and expressly revealed than in any part of scripture. Here we may first take notice of those particular instances in which our
- 35. Saviour raised persons from the dead in a miraculous way, as the prophets Elijah and Elisha did under the Old Testament dispensation, as was before observed. Thus he raised Jairus’s daughter, whom he found dead in the house, Matt. ix. 25. and another, to wit, the widow’s son at Nain, when they were carrying him to the grave; which was done in the presence of a great multitude, Luke vii. 11, 14, 15. and there was another instance hereof in his raising Lazarus from the dead, John xi. 43, 44. which he did in a very solemn and public manner, after he had been dead four days, his body being then corrupted and laid in the grave, from whence Christ calls him, and he immediately revived and came forth. These instances of the resurrection of particular persons tended to put the doctrine of the general resurrection out of all manner of doubt; and, indeed, it was, at this time, hardly questioned by any, excepting the Sadducees: therefore before Christ raised Lazarus, when he only told his sister Martha that he should rise again, she, not then understanding that he designed immediately to raise him from the dead, expresses her faith in the doctrine of the general resurrection; I know that he shall rise again in the resurrection at the last day, John xi. 24. upon which occasion our Saviour replies, I am the resurrection and the life, ver. 25. denoting that this work was to be performed by him. Moreover, this doctrine was asserted and maintained by the apostles, after Christ had given the greatest proof hereof in his own resurrection from the dead: thus it is said, that they preached through Jesus, the resurrection from the dead, Acts iv. 2. And the apostle Paul standing before Felix, and confessing his belief of all things which are written in the law and the prophets, immediately adds, that he had hope towards God, which they themselves also allow; that is, the main body of the Jewish nation; that there shall be a resurrection of the dead, both of the just and of the unjust. And he not only asserts but proves it with very great strength of reasoning, in 1 Cor. xv. and the argument he therein insists on, is taken from Christ’s resurrection, ver. 13. If there be no resurrection, then is Christ not risen; which is a doctrine that could not be denied by any that embraced the Christian religion, as being the very
- 36. foundation thereof; but if any one should entertain the least doubt about it, he adds, ver. 17. If Christ be not raised from the dead, your faith is vain, ye are yet in your sins; that is, your hope of justification hereby is ungrounded, and they also which are fallen asleep in Christ, are perished; but this none of you will affirm; therefore you must conclude that he is risen from the dead: and if it be enquired, how does this argument prove the general resurrection, that he farther insists on from ver. 20. Now is Christ risen from the dead, and become the first-fruits of them that slept? Christ’s resurrection removes all the difficulties that might afford the least matter of doubt concerning the possibility of the resurrection of the dead; and his being raised as the first-fruits of them that slept, or, as the head of all the elect, who are said to have communion with him in his resurrection, or to be risen with him, Col. iii. 1. renders the doctrine of the resurrection of all his saints, undeniably certain. As the first- fruits are a part and pledge of the harvest, so Christ’s resurrection is a pledge and earnest of the resurrection of his people. Thus the apostle says elsewhere, If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, Rom. viii. 11. And our Saviour, when he was discoursing with his disciples concerning his death, and resurrection that would ensue thereupon, tells them, that though after this he should be separated for a time from them, and the world should see him no more, yet that they should see him again; and assigns this as a reason, because I live ye shall live also, John xiv. 19. q. d. because I shall be raised from the dead, and live for ever in heaven; you, who are my favourites, friends, and followers, shall be also raised and live with me there; so that the resurrection of believers is plainly evinced from Christ’s resurrection. I might produce many other scriptures out of the New Testament, in which this doctrine is maintained; but we shall proceed to consider what proofs may be deduced from scripture-consequences. And it may here be observed, that our Lord Jesus Christ, has by his death and resurrection, as the consequence thereof, purchased an universal dominion over, or a right to dispose of his subjects in such
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