The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

THE ANSWER TO Tho. Hicks, AND HIS BRETHREN, About the RESURRECTION. HIS Absurdity, Confusion and Carnal Con∣ceits about it Discovered. The Resurrection Owned by us, and Scripturally Asserted; with the Future and Distinct Ex∣istences of Men and Angels. And the Eternal Advantage of the Righteous after Dissolution.

Joh. 11. 25. Jesus said, I am the Resurrection and the Life, &c.

1 Cor. 15. 38. God giveth a Body at his Pleasure.

Ver. 44. There is a Natural Body, and there is a Spiritual Body.

2 Tim. 2. 23. But put away Foolish and Unlearned Questions.

Serious Reader,

OUr Opposer appearing altogether utterly void of any spiritual Sence or divine Un∣der•…•…tanding in this great and sublime Mystery of the Resurrection, his Work is the less to be regar∣ded; and we having very little of so much as seem∣ing Argument•…•…tion from him, I need say the less to his Work; only take notice of a few of his Ab∣surd•…•…ties and Abuses. What further, as is opened in the Discourse following, is chiefly for the sake of others more honest and free from Prejudice, and in order to incline them from gross Concepti∣ons, into a spiritual Apprehension of this Myste∣ry, and th•…•…t they may be mindful of their present Concernment, of Acceptance with God in his own Life and Righteousness; and not be diver•…•…ed from obtaining the End and future Felicity of the Righ∣teous, by Uncertain, Vain and Gross Thoughts and Notions of carnal Minds, which are but de∣pending upon their own Imaginations of a future State, and not upon a divine Principle or spiritu∣al Understanding thereof.

God is my Record, that it is a sp•…•…ritual Eye and divine U•…•…nderstanding, that I desire may be opened in these weighty Matters treated on; for which End in the S•…•…ght o•…•… God, I am open and free in my Spi∣rit in what I write on this Occasion; which I de∣sire to i•…•…prove only for the Glory of God and Good of Souls.

THE ANSWER To Tho. Hicks about the RESURRECTION, &c.

First, T. H. accuses us from what one Tarner should say; but answers not what he said, or his Argument.

2dly, He accuseth us in general words, with manifest De∣nial of the Resurrection of the Body. For which his Instance is our saying, That Flesh and Blood shall not inherit the Kingdom of God.

Observe hence, That 'tis no marvel that he reviles and slanders us, and thinks we have some reserved Meaning, like the Jesuitical Equivocation; * 1.1 p. 56. when he hath ac∣cused us for making use of the Apostles plain words, which he hath not answered: Would it be well taken if he should positively say, That the Apostle denyed the Resurrection, when he saith, Flesh and Blood cannot inherit the King∣dom of God, 1 Cor. 15. 50. Its one thing to deny Men's carnal gross Thoughts about the Seed, Resurrection and Body: And it is another thing wholely to deny the Resur∣rection of the Body in those general Expressions.

3dly, He pretends to desire Information what the Body is we believe shall arise again; when before he hath positive∣ly accused us with manifest Denyal of the Resurrection of the Body, that is, of any Body, if he meant as his words import.

And here again he is obtruding upon us that Fool's Que∣stion, which the Apostle reproved, when in answer thereto he said, Thou Fool, that which thou sowest is not quick∣ened except it dye: And thou sowest not that Body which shall be; but God gives it a Body as it pleaseth him, 1 Cor. 15. 35, 36, 37, 38.

For which again he queries, Whether we do not tacitely deny the Resurrection of the Body? For all this man's Pre∣tence of Scripture being his Rule, he is not content with the

Scripture-Language, nor yet willing to resign up himself to the Pleasure of God, in giving to every Seed its own Bo∣dy, as it pleaseth him.

But such busie Intruders will be inquisitive concerning the manner of God's executing his Pleasure in this thing: Whereas men's present Concern should be rather to wait to know, and submit to the good Pleasure of God in this Life; and to find a part in Christ Jesus, who is the Resurrection and the Life, that they might be assured of the good Ef∣fect and Fruits of God's good Pleasure hereafter.

For it is a Design of Satan to busie and puzzle men's Thoughts about their Existences in Heaven, while he keeps them in Sin and Darkness, in the Way to Hell: Where∣as if they would faithfully serve God in the Way of his Grace here on Earth, they would freely trust him with the Manner how he will Glorifie them hereafter.

And my saying, We ought not to be Curious in these Matters, to inquire into God's secret Pleasure in things be∣yond our Capacity; neither do I desire to make my self wi∣ser then I am; nor to appear wise above (or besides) what is written (viz. in this Case.)

Doth this argue that the Divine Light within is not the Rule above the Scriptures? as is implyed in his 57th page; when I confess it to be that, that gives the true Understand∣ing of them; and to be wise according to what is written, And not to pretend the Scriptures for Proof of what they prove not.

As for Instance; When I am called to answer an Un∣scriptural Question, by such as profess Scripture to be their Rule; I think it most meet to answer them in the Scrip∣ture-Language, which while they are not satisfied with, they inquire but to Cavil, and for Advantage, as my Opposer and some others of his Abettors did. As for a more particular In∣stance, when they query about the Resurrection of the Body; as desiring I would inform them, what Body that is, that shall arise again? which being the same with that which the A∣postle reproves for, 1 Cor. 15. 35. it deserves the same Re∣proof for Answer, vers. 36, 37.

Again, Though I really confess the Universal Resur∣rection of the Body of Mankind, or of the whole Adam; which implieth,

First, A general Fall and Death; and that they shall come forth, some to the Resurrection of Life, and others

to the Resurrection of Damnation; yet for the very Phrase, namely, The Resurrection of the Body of Flesh, &c. I find not in Scripture; But the Resurrection of the D•…•…ad, the raising and arising of the Dead, &c.

2dly, Upon my Answer in the Apostle's very words, 1 Cor. 15. 35. the feigned Christian saith, This Answer Whitehead said, is sufficient for such busie intruding Fools, p. 57. By which he hath contradicted what he saith, be∣fore Whitehead answered in p. 54. But then he adds, The Apostle calls Fools, not they that believed; but they that deny the Resurrection of the Body, Persons of the same Perswasion with the Quakers in this Point, p. 57.

That the Corinthians did positively deny the Resurrection, he hath not proved; But that some questioned like him, How, and with what Body are the •…•…ead raised? &c. whose Folly the Apostle reproved: And this is not Quakers Per∣swasion thus to question, much less to deny the Resurrection in the true Sense and real Mystery of it; For so to question, With what Body are the Dead raised? is not a Question necessary to Salvation, nor essential to the being of a Chri∣stian, who knows a part in Christ, who is the Resurrection and the Life.

Now come we to examine T. H's Meaning upon the Text, 1 Cor. 15. 37, 38. wherein he proceeds thus, Con∣cerning this Mortal, viz. That the Body given it, is the same for Substance, the same that was sown, &c. only called a Body given to it, because it is so changed from its Accidents of Corruption and Mortality. Thus far T. H.

What reasonable man can make Sense of this piece of Oratory, as to say that the Body given to it, is the same for Substance: Like as if he had said, This same mortal Body is the same It which is given it, or it is the same It that is sown, that is given it self; or the same Body for Substance is given to the mortal Body. What rare Rhetorick is this?

And so his Brother Kiffin saith, That the Seed that's sown, is the same Body of Flesh, &c. which shall arise, though otherwise qualified: If so, what is that Body that God giveth to it, as it pleaseth him? For if it be lookt upon in the Na∣ture of a Seed, it must be supposed that it is another Body, that's given unto it, as is to every Seed sown, according to its kind: For it is plain Non-sence to say, That that which is sown, is the same Body that is given to it.

Besides, that which is not quickened except it dyes (which may be spoken of every kind of Seed, that hath Life in it first) doth not dye be•…•…ore it is sown, but after 'tis sown; as Christ saith, Except a Grain of Wheat fall into the Ground and dye, it abideth alone; but if it dye, it bringeth forth much Fruit: Now the Fruit or Ear brought forth, is the proper Body given to it, which is not the very same which wa•…•… sown in the Earth. But I pray, how holds this dying aftersown, with these men's fleshly Opinion of the carnal Body in the Grave being the Seed? for that being Dead before, doth not dye after 'tis buried; neither do these men intend to be buried alive.

And seeing every Seed hath its own proper Body, what Body can be proper to the Terrestrial Bodies? which if e∣very one of them must be lookt upon as the Seed, to have each a proper Body given, what a plurality of Bodies must there be besides what are? And will it not amount to this, That every man shall not only have these very Terrestrial Bodies, but each a Body besides; and so every man two Bodies, and those of the same Substance that these are now, to wit, Terrestrial or Carnal?

He cites Phil. 3. 21. thus, He shall change our vile Bo∣dies. Herein he mis-cites and perverts the Phrase; For 'tis not Bodies in the plural, but Body in the singular: And 'tis to be read thus from the Greek, He shall change the Body of our Lowness, that it may be fashioned or trans-figured like unto his Glorious Body.

But doth not this evidently make against him; consi∣dering that Christ's Glorious Body is not a Carnal, Ter∣restrial or Earthly Body, but a Spiritual, Transcendent, Glorious Body? And the changing of our Low Body, in fashion to be like his, implieth not the same Terrestial or Carnal Bodies, or to be of this Fashion and Substance, as now they are; For Celestial, Spiritual and Glorious Bodies are much different from Terrestrial, Carnal and Mean Cor∣ruptible Bodies.

Again, T. H. addeth from Phil 3. 21. This cannot be meant of a new created Body; because such a Body cannot be said to be either vile or changed. If then this IT be not the Body which dyed, but another, how can that be called a Resurrection; for that supposeth the same? If another, then it is more properly a Creation of a new Body, then the Resurrection of the Body, p. 58.

Repl. Mark here. 1. He is for a Resurrection of the very same T•…•…rrestrial Bodies of all men, but no new Crea∣tion; for that opposeth his Thoughts of the Resurrection.

2. What a strange Inconsistency is it, that the self∣same Earthly or Carnal Bodies of all should arise again after they are turned to Dust without any new Creation, and yet rise compleat, the same they were sor Substance? What Sense or Congruity can be made of this? Many Thousands being dissolved, and turned to as real Dust of the Earth, as man was at first formed of, how should Living and Com∣pleat Bodies be raised out of that Dust, without Creating anew first? But if it cannot be a new created Body, it is not the same Natural, Carnal or Terrestrial Body for Substance after dissolved: It is not this very same corruptible Flesh, Blood and Bones, that is given to every Seed as it pleaseth God, or that shall inherit God's Kingdom.

Howbeit, As to be Quickened, implieth a Death first; and Resurrection, a Fall before; and to be Changed, that there was either a vile, corruptible Suffering, or low Estate before: So all that come to know Christ in them, and the Body dead because of Sin, know the Spirit to be Life because of Righ∣teousness: And if the Spirit of him that raised up Jesus from the Dead dwell in you, he that raised up Jesus from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you, Rom. 8. 10, 11, 12, 13. And this plain∣ly is a quickening unto Righteousness, by the Spirit dwel∣ling within, which is far from being a Proof of T. H's Opi∣nion, though cited by him.

And as in the first Adam is both the Fall and Death come over all men; so in the second Adam, who is the Resurre∣ction and the Life, all are made alive, and that unto Righteousness, who first come to see the Body dead because of Sin, and the Deeds of the Body mortified, Rom. 8. 13. or who come to know Christ, and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable unto his Death, these attain unto the Resurrection of the Dead, Phil. 3. 10, 11. Such do not strive for a Notion thereof, but to attain to it.

As to the manner of Existences or Beings of all men in the World to come, there is no Necessity for any to be ta∣king thought or busying their Minds about them; it being in the Pleasure and Wisdom of God, to reserve all to their due and deserved Ends in an immortal Capacity.

Our present Concernment is, so to know and esteem of Christ, as that we may be found in him, not only mortified to the Corruptions of this World, through the Fellowship of his Suffering and Conformity unto his Death; But also interessed in that blessed Resurrection, which is only attai∣ned to in Christ, who is the Resurrection and the Life; that he may be magnified in our Body, whether by Life or Death.

To what he saith in his 59. pag. about the B•…•…dy that was dead; about that It which is raised; about the So•…•…l and the Seed of God; the Matter is answered else where; yet,

First, All that know the Body dead because of Sin, ha∣ving mortified the Deeds of the Flesh and being conforma∣ble to the Death of Christ, as dead with him, shall alfo be quickned and raised up by his Spirit that dwells in them, which is Life, because of Righteousness; and such only can speak experimentally of the Seed of God, and the Soul.

2dly, That there is a Seed of God, and a Seed of the Ser∣pent in Mankind, according to G. F. Junior's relation, he further tells you, that they that discern the Body of each Seed, are not the Fools which are questioning, how the dead should be raised and with what Body; for they know that all Mankind will be found in one of these two Seeds. By which it is plain, he doth not exclude men from a future Being or Immortality, nor confound them with the very Being of God; though it is by his invisible Power, that all are upheld in their respective Existences, in Immortality, whether they be found in the Nature and Image of the good Seed, or of the evil.

T. H. And since he calls them Fools, that is, the Apostles and all true Christians that say, This Body of Flesh and Bones shall arise, pag. 59.

Rep. He should have produced his plain Scripture for the Apostles so saying: where are these Words to be found in all the Scriptures of the new Testament, that this Body of Flesh and Bones shall arise again? Doth not the Apostle say the contrary, Thou sowest not that Body that shall be? And Flesh and Blood cannot inherit the Kingdom of God?

But must we then suppose, as some Professors do, That these Bodies of Flesh and Bones, shall inherit the King∣dom of God, without any Blood in them? Or, that after

they are returned to Dust, they shall arise again the self same as they are, without any new Creation? I confess, this is such kind of new Philosophy as I have not read of before.

The man has run himself into such strange Confusion; and wholy misses the Sense of the Resurrection and the Life; and over looks the true Seed and Root of the Matter, while in his vain mind he is imagining, muddling and Devil-like disputing about the Body, which in Comparison of the im∣mortal Existence and being of Man, is but an outside Case, earthly Shell or Husk that disolveth.

Again he saith, If this Seed of the Serpent be only Sin, and the Seed of Christ only Grace, it is only Sin and Grace which shall arise again, p. 60.

Oh the gross Darkness and Ignorance of this Man! He knows not the Seed of the Serpent, from whence Sin springs; nor the Seed of God, from whence Grace and Life flows: But falsly supposes, that our Principle extinguishes the future distinct beings of Men, though it hath been plainly told him, that all Mankind will be found in one of these two Seeds.

As also we testifie, from that Sence of Life and Immor∣tality, that is brought to Light in us through the Gospel, That the Soul, whole spiritual Man, and spiritual Body, shall exist in Immortality; yea, though our outward Man perish, yet the inward Man is renewed day by day, and in order to possess an eternal Weight of Glory, 2 Cor. 4. This inward Man is neither extinguish'd by the perishing of the outward Man; nor thereby deprived of that Advantage, which is an eternal Weight of Glory:

And that God giveth it a Body as it pleaseth him, and to every Seed his own Body, or his proper Body.

The Man would know what this It is, shewing his Du∣biousness of his own Assertion before, viz. "That it is a mortal Body of Flesh and Bones (whether it shall be raised and go to Heaven with any Blood in it, he tells us not)

and that the Body given it is the same for Substance; that is as good

Sense as to say, the Body of Flesh and Bones shall (when it is raised) have the same Body of Flesh and Bones given to it; whereas it is to every Seed his proper Body, which is com∣prehensive both of the Seed of the Righteous, and the Seed of the Wicked; of the Seed of God, and the Seed of the Serpent: and so comprehends and takes in the whole Body

of Mankind under those two Relations and Natures; not to dissolve or extinguish their Rational, Intelligible Beings, with the perishing and dissolvable Earthly Outside or Case, but that all shall be reserved for their due and proper Ends, according to the Seed, Nature and Image, which their Soul carries with it when it parts with the Earthly Cloathing.

And whereas it is said, that It is sown a Natural Body, it is raised a Spiritual Body; the great Stress is laid on the particle [IT] which may as well be applyed to Wheat or other Grain; It is sown, and It is raised, when the Body, or outside of that very Corn that is sown is dead, though the innate Virtue or Life, doth not in it self dye, nor fruit∣lesly expire: Thou sowest not that Body that shall be, &c. yet in these two relations, It, is used as relative both to that which is sown, and to that Body that shall be, while in the very next Words to those before cited, it is said, there is a Natural Body, and there is a Spiritual Body, 1 Cor. 15. 44. and these can no more be the self-same, then Celestial and Terrestrial Bodies can; or then the first Adam and the laft Adam, or the Earthly and the Heavenly, which the Apostle plaiuly distinguisheth between, as he doth betwixt the Na∣tural and the Spiritual.

But whereas T. H. and his Brethren so much argue from the word It [as, It is sown a Natural Body, It is raised a Spiritual] they take this It for Idem corpus, the self-same Body in both: Their Mistake is evident; they have not this either from the Greek or Latin: see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seminatur corpus animale, surgit corpus spirituale, i. e. a Natural (or Animal) Body is sown, a Spiritual Body riseth; it is not Idem surgit: Nor would this agree with the next Words, There is a Natural Body, and there is a Spiritual Body.

This admits of no such Transubstantiation, as that the self-same Natural Body should become Spiritual, or be the Subject of such an Accident.

And it is sown 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Animal Body; or as having Life, a Living Body, which therefore cannot be the Body as dead, and laid in the Graves; for in that Con∣dition they are not Corpus Animale; for that relates to the Earthly Adam, or Body of Mankind, as having a natural Life: •…•…nd must not even the Animal or Natural Man dye before the Spiritual Man be risen, or Immortality in Christ be put on? And is not the Natural (or Animal) Man do∣posed to the Renewed Man? 1 Cor. 2. 14.

And the Seed which is sown in Weakness must needs have some Degree of Life in it, when sown (whether Na∣tural or Spiritual) and the Weakness and Corruption doth relate to the Subject in which it is sown, if the Seed it self be incorruptible.

And as the First Man is of the Earth, Earthly, the second Man is the Lord from Heaven; and As is the Earthly, Such are they also that are Earthly; and As is the Heavenly, Such are they that are Heavenly, ver. 47, 48. which if this be owned, it must be granted, that they that are Heavenly must have Bodies sutable, viz. Heavenly or Spiritual Bodies; this Heavenly being the second Man, the Lord from Hea∣ven, ver. 47. And mark, As is the Heavenly, Such are they that are Heavenly; which cannot be the same with Earthly any more then the Image of the Heavenly can be the Image of the Earthly.

And as to our being asked, what this Mortal is that must put on Immortality? Though Mortal in this place implies a dying Condition of Man (as the Effect of Sin) as in Adam all dye; yet it cannot (as having put on Immortality) be relative to Flesh and Blood, but as admitted in a Heavenly and Spiri∣tual Sense; for the Apostle plainly tells us but a little before, Now this I say, Brethren, that Flesh and Blood cannot inhe∣rit the Kingdom of God; neither doth Corruption inherit Incorruption: Behold, I shew you a Mystery! We shall not all Sleep, but we shall all be Changed, ver. 50, 51. And so by that Life and Immortality which is brought to Light, we see beyond Death and Mortality; and we (though as in a dy∣ing State, yet) behold Immortality, being quickned by the second Adam, and renewed again into the Image of the Hea∣venly; being made alive in Christ, who redeems Man from Death, & ransoms the Soul from the Power of the Grave; who swallows up Mortality and Death in Life and Victory, and saith, O Death, I will be thy Plagues; O Grave, I will be thy Destruction, Hos. 13, 14. Isa. 25. 8. by whom also Death being so swallow'd up into Victory, & the Sting of it, which is Sin, taken away: They who thus have their part in Christ, who is the Resurrection and Life, can truly say, Thanks be to God, who gives us the Victory through our Lord Jesus Christ, 1 Cor. 15. •…•…7. And to take off further Surmisings against us, I tell my Opposer, that this Resurrection, or Change, extends not only to a Raising of Man up from Sin to Righteousness, but also to an Eternal Glory: And 'tis not only the Raising

up of the Seed or Grace in Man, as he supposes; but the Raising up of Man from Sin, Death, Hell and the Grave, even in the Seed and Life, which is the Ransom; and this answers his Cavils in his 6•…•…. and 61. Pages, only where he fictitiously makes us speak thus, viz.

Qu. We believe the Resurrection of the Body, though we know not what that Body is which shall rise: And then he absurd∣ly makes a Christian to answer thus, viz.

Chr. Thou saidst before, the Light within was the divine Es∣sence: either then thy Light within thee is not God, or God knows not all things, &c.

Reply, First he feigneth the Quacker, though we will never own him to be our Mouth; for the Words were not so spo∣ken by me, or us; but that we ought not to be too Curious or Inquisitive in things beyond our Capacities, as to the Manner of the Existences hereafter; or how Men shall be reserved unto their several Ends and Rewards; for God knows how to do it: but we being sensible of the different Seeds, we cannot be altogether ignorant of the Nature of each Body being proper to the Seed it belongs to: Yet, if with John, we say, it doth not yet appear what we shall be; it is Satisfaction that we know what Manner of Love the Father hath bestowed upon us, that we should be called the Sons of God; for such are Sons of the Resurrection.

2dly, T. H. abuses the Christian by making him speak absurdly that which implies, that if Man have a Divine Light in him, he must needs know all that the Light knows, or else either conclude, that the Light is not Divine, or else God is not Omniscient; and then it follows from hence, that none have either a Divine Light, or God dwelling in them, unless they know as much as God (which was a Temptati∣on to Man at first) and by this he hath shut out all, not only the fallen World, but God's People also from having any Di∣vine Light or Power of God in them.

He scoffs at some of our Friends, saying, We own the Resurrection; that is, We witness it: and then adds, But what is it you witness? the Resurrection of the Seed? 'Tis Christ in you.

Ans. Is this a matter to be taunted or scoffed at? Hath he truly acted the part of a Christian thus to slight the Arising of the Righteous Seed in any; or Christ's Arising, who doth appear, reveal himself, and arise in the Souls that believe in

him, to raise them also up with him; yea, and that which the Father hath given him he will loose nothing o•…•… it, but raise it up at the last Day? And if you do not come to know a Righteous Seed raised up in you, and Truth to spring up out of the Earth and to witness Christ to be your Resurrecti∣on and Life, you remain dead in your Sins, and short of the Glory of this Resurrection. But in witnessing Christ to be the Resurrection and the Life unto us, we do not assert that it is only the Seed or Christ in us that doth arise, as is vainly imagined; but we are revived, and do arise in and with him, as those that have believed in his Name, as he said, I am the Resurrection and the Life, he that believeth in me, though he were dead yet shall he live; and he that liveth and believeth in me, shall never dye: wherein he doth not take notice of the putting off of the earthly Body or Cloathing, as his dying, or Death. And, as in Adam all dye, even so in Christ shall all be made* 1.2 alive; but every man in his own order, Christ the first Fruits, afterward they that are Christ's at his Coming: and this is not to exempt Man from the Benefit of the Resurrection; nor to say, That Christ and the Light within is sown Natural, Mortal and Corruptible, as T. H. most malitiously and falsly accuseth us by way of Question, as asserting Blasphemy: To which he farther adds, that we intend the Resurrection of something past, and witness in our selves: What is Falsehood and Deceipt, if this be not? p. 61. And further saith, Thus do you undermine the very Foundation of Faith, Hope and Holiness of Life, like Hymneas and Philotus, 2 Tim. 2. 17. who said the Resur∣rection is past already.

To which I answer, first, What we witness in ourselves of the Resurrection, it is this Man's horrible Blasphemy, to call it Falsehood and Deceipt, for that we do witness to Christ as being the Resurrection and the Life revealed in us, so far as we have a living Knowledge of him, and Experience of being by him raised up from Sin and Death that came by it, in order to attain to a future Glory.

2dly, 'Tis a Gross Slander, that we either intend or say, like Hymneas and Philotus, that the Resurrection is past already; for that it is not yet (as to Man) compleatly; we are not yet raised to what we shall be, as namely to that Fulness of Glory and absolute Joy and Tryumph, which shall be inces∣santly possest after our Labours and Sufferings are ended, and our Earthly House dissolved; for the more we are drawn up

into absolute Spirituality, the more capable we are of that full Fruition of an eternal Weight of Glory in the Heavens; in order to which let us be Spiritually minded, and walk in Holiness of Life while here in our earthly House. As also we cannot hold that the Resurrection is past already, while we, or any of us, are suffering with Christ, and travailing in order to attain unto the Resurrection of the Dead, that is, perfectly to be raised up with Christ; who is the Resurrecti∣on and Life (in some Degree at least) of all that truly be∣lieve in his Name and Power: Neither is this to under∣mine the Foundation of true Faith, Hope or Holiness of Life, while we confess Christ to be that Foundation. But to argue for Sin and Imperfection term of Life, and so to put off being Perfect till in Heaven, as this Opposer hath done, this is repugnant to the Foundation of living and purifying Faith and Hope; and so excludes Holiness of Life: howbeit he thinks to arrive at Heaven with the same Carnal Carcass or Corruptible Cask he now beats about with him; only he thinks, it will be new drest up and polisht after it is turned to Dust: But the greatest Miracle is, that it must not be Crea∣ted a new, nor a new Created Body; and unless we grant him this, he reckons our Religion a meer Cheat, calculated only to the Service of the Devil and our own Lusts, and that it denies any Eternal Advantage; and therefore be opposeth the Christian to the Quaker, p. 62. And what is the Marrow of his Matter for this severe Conclusion upon us? But,

First, he accuseth us of a palpable Denyal of all future and di∣stinct Beings and Existences after Death, pag. 62. which is a palpable and notorious Untruth: for as we confess to the di∣stinct Beings of Angels in Heaven; so we confess the future distinct Beings and Existences of the Saints and Children of the Resurrection, that in the World to come they shall be AS the Angels of God; yea, They which shall be accounted worthy to obtain that World and the Resurrection, &c. They shall be equal unto the Angels, and are the Children of God, being the Children of the Re∣surrection, Luk. 20. 36. And what Bodies have these Angels of God? Terrestrial, or Celestial; Carnal, or Spiritual? let that be considered.

2dly, The Man's other Pretence is, If the Soul be a Part of God, Divine, Infinite (as before) and returns into God, being God it cannot miscarry, he saith. His Abuse concerning this hath been answer'd before, both in this Treatise, and in my Book of the Nature of Christianity.

And it was never asserted by us either of the Soul of Man, or of the Spirit or Existence of Man, or the Creature which may vary in its Affections to Good or Evil, according to the Pow∣er that acts Man: Neither can it be conceived in Reason (but Envie) that any of us should look upon the Infinite God, to be Divisible into so many Parts or Particles as there are En∣tities or Existences of Men; yet that there is an Infinite Life, Principle or Seed in the Soul of every Man, This we confess, as that by which the Soul immortally subsists in its being; and therefore this may be counted the Soul, or Life of the Soul; for without this the Soul of man could not subsist in an Immor∣tal Capacity. And this I and divers others can testifie, that G. F. did not intend or asscribe either Immutability, Infi∣niteness or Divinity to the meer formed or created Spirit, Soul or Being of Man, but to the divine, immediate Inspi∣ration or Breath of Life, flowing from God himself, who in∣spired into him an active Soul, and breathed in a living Spi∣rit, Wisd. 15. 11. whereby Man became both a living and reasonable Soul, indued with Rational, Intellectual and Spiri∣tual Parts.

3dly, I know no other Reason he can pretend for his Charge against us and our Religion, as a Cheat, and as denying an eternal Advantage, but that we do not own his gross and carnal Sense of the Resurrection, though it be none of our Phrase, to say in these general words, That the Body perish∣eth forever; but hereby he plainly implies man's Incapacity of an eternal Advantage, unless his Carnal or Terrestrial Bo∣dy that now is, partake thereof; and how shall it partake thereof after it is dissolved and turned to Dust? He tells us, It cannot be a new Created Body, but a Resurrection; Of what? he would have it of the self-same Body for Substance: But if there must be no new Creation, but a Resurrection of these Carnal Bodies, opposed to Creation, it must only be a raising of the Dust of these Bodies; and then what a sad Garment would this invest the Souls of the Righteous with? But if on second Thoughts, he will admit of any new Creation of Bodies out of the Dust, this cannot imply, that they shall be the very self same that now they are in Matter and Form. But if any of them shall yet say, They shall be specifically the same Bodies, That varies from their Principle of being the self-same that now they are. What is now become of this Man's Religion? and whereon do his Expectations of a future Advantage depend, but upon his Ignorant and Car∣nal

Conceptions, and not upon any living Sence of Christ, or any spiritual or divine Understanding of the Mystery of the Resurrection, whose Work is gross Body, and not Spirit? He reckons our Religion and Suffering to be for a Carnal Interest, while his empty Faith and Profession is for the same to be sure, being so much for the Promotion of his Carnal Body in eternal Glory, which 'tis not capable of; nor he in the Way to it. Such is the course of some carnal Cavillers, who while contending about Bodies, and musing how they shall exist in Heaven, they are now neglecting the Way thither, more busying themselves about their carnal Bodies, then regarding their poor Souls; or minding the Spirit of Ho∣liness, thereby to become Sons of God, and of the Re∣surrection; or to be converted from Sin and Pollution to Holiness; or turned from Satan's Power to God, which is the Way to Glory. And now in short to answer what we and our Religion are charged within the Conclusion of our Ad∣versary's bitter reviling Dialogue:

First, We testifie that the Resurrection is not past.

2dly, That the Soul of Man is not God, nor Christ; but God is the Saviour of it; and so we (alwayes since we knew our own Souls) have distinguished between the Soul and the Saviour of it.

3dly, That we confess future and distinct Beings after Death, as well of Men as of Angels; and that the Children of God and of the Resurrection shall in the World to come be as the Angels, yea, equal to them.

4thly, Though it be said, Thou sowest not that Body that shall be; and Flesh and Blood shall not inherit the Kingdom of God, 1 Cor. 15. It doth not therefore follow, that our Religion denies any eternal Advantage that is to be reaped; much less that it is a Cheat, or Calculated to the Service of the Devil, as most wickedly and malitiously T. H. hath reviled and blas∣phemed that Religion and Testimony which we know, is given us of God; for we have not by distinguishing between the Natural and Spiritual Bodies, denyed the Saints, their proper Existences, Spiritual Body, or House eternal in the Heavens, when the Earthly Tabernacle is dissolved: and unless the Man holds the Mortality of the Soul, that it dyes with the Body, or the extinguishing of the spiritual Be∣ing of Man, I do not see how he can suppose a denying of any eternal Advantage on our parts; unless he place it all upon the Earthly Body. It is true that some of his Brethren

do hold, that the Soul dyes with the Body, and sleeps in the Dust, till both be raised; and this also depriveth all the Saints deceased from having any eternal Advantage, in the mean time at least: But we are not of that Faith, Hope or Religion that will expire or perish with the Carnal Body, as our Op∣posers will, who in his fruitless, carnal Work and Discourse consists more of and for gross Body, then Spirit; he is too car∣nal & gross in his Apprehensions, to discern so much as a Vi∣sion of the future Beings and State of Saints: But both they that think they shall reap no Eternal Advantage without their Terrestrial Bodies of Flesh and Blood, as T. H. pag. 75.

And they who hold the Mortality of the Soul, are not of the Apostle's mind and Spirit, who said, We know, that if our* 1.3 earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens, 2 Cor. 5. 1. We are confident, I say, and willing rather to be ab∣sent from the Body, and to be present with the Lord, ver. 8. For to* 1.4 me to live is Christ, and to dye 〈◊〉〈◊〉 Gain; but if I live in the Flesh this is the Fruit of my Labour: Yet what I shall Chuse I wote not; for I am in a straight betwixt two, having a Desire to depart and to be with Christ, which is far better, Phil. 1. 21, 22, 23.

Mark here, First, he expected a far better and more excel∣lent House then the Earthly House after Dissolution.

2dly, If to dye was Gain to him, and to depart from the Flesh, desirable; and so out of it, to be with Christ, far bet∣ter, he did not place his Felicity upon the Flesh or carnal Body, as T. H. doth: neither did the Apostle so indeavour to magnifie that fleshly outside Cloathing, which is perishing and dissolvable; but his earnest Expectation and Hope was on the behalf of Christ, and his future Gain in him, saying, Christ shall be magnified in my Body, whether by Life or by Death, Phil. 1, 20. But T. H. his carnal Contest is for magnifying his earthly, carnal Body, and not for magnifying Christ therein; for he scornfully slights our witnessing Christ (and his being risen) in us; though it is evident the Apostle did not place his eternal Felicity and Advantage upon the Earthly House, Flesh or carnal Body that perishes and turns to Dust; for if he set his Heart upon Man, if he gather unto himself his Spirit & his Breath, all Flesh shall perish together, and Man shall turn again unto Dust, Job. 34. 14, 15. But T. H. sees no Eternal Advantage to be reapt by Persons after Death, unless they confess the Resurrection of the very self∣same Flesh, Blood and Bones that dyes, corrupts and turns

to Dust (If he intends any Blood in it) he will admit of no new Creation of it; and by this, his Religion and Hope do expire and perish with his corrupt Body, and must only be renewed when the Dust of that Body shall be raised without Creating it a new Body: And if there be no eternal Advantage with∣out this kind of Resurrection, as described by him, this doth either wholly deny the Original and Spiritual Being of Man, and comprehends the whole Man, only as consisting of a mortal and perishing Body; or else admits not of the reasonable Soul really to injoy her self in any condition out of the outside pe∣rishing Vesture or decay'd Cloathing, which for Man to be divested of, can be no more Loss to him, as to his immortal Be∣ing, then 'tis to the Wheat to dye & bring forth much Fruit, unto which [Resurrection] is applicable as well as to Man, though not to the Sameness of Body: And as it cannot un∣man a Man to put off his Old Cloathing, that he may put on New; no more can it annihilate our Spiritual Existences to have the Earthly Cloathing put off and dissolved, but be to our far greater Advantage & Glory, to be invested with that Spiritual Transcendent Cloathing, & most Excellent House Eternal in the Heavens; which State they only attain to, who become Sons of God and of the Resurrection, and desire Christ may be magnified in their Bodies here. And further∣more from that Belief and Discovery I have received in the true Light, of the Resurrection and future Rewards, according to the holy Scripture; I desire it may be minded, that God* 1.5 commandeth all Men every where (in their Day and Time) to Repent, because he hath appointed a Day in the which he* 1.6 will judge the World in Righteousness, by that Man whom he hath ordained: So that there will be a Day of Judgment,* 1.7 Wrath and Perdition of the Ungodly; unto which Day the* 1.8 Lord Knoweth how to Reserve the Unjust to be punished; and this will be a Terrible Day to all that make Lyes their Re∣fuge, and reject the universal Call of God to Repentance: And seeing that in the Great Day of the Lord a final Disso∣lution* 1.9 may be expected of all those things that are perishing* 1.10 and dissolvable, even of the Heavens and the Earth, and that they shall be changed, what manner of Persons ought we to be here in all Holy Conversation and Godliness?

After T. H. hath vented his Blasphemous Out-rage against our Religion, as before in his Catechism, he impudently abuseth

and bespattereth our Sufferings, p. 75. where he thus questi∣oneth, viz. Tell me what it is that doth influence and prevail with you to Do and Suffer as you do? And then he makes us thus to answer, viz.

Answ. What doest thou think it should be? And then he thus proceeds.

Quest. May not the Satisfaction of your Wills and Lusts, the Promoting your Carnal Interests, be your chief Motive and Induce∣ment? And then he makes the Answer thus.

Answ. We deny the Flesh and the Lusts: This is thy own Dark Imagination: And then he proceeds again.

Quest. May not you live in and fulfil the Lusts of the Flesh whilst you deny it in Words, since your Opinion denies any eternal Advantage to be reaped by Persons after Death in denying the Re∣surrection of this Body? Must you not then have respect to some∣thing to be injoyed here as your Incouragement? p. 75.

Rep. The Malice, Falsehood and Absurdity of these For∣geries against the real Intent and End of our Sufferings, Thousands may testifie against; and all Impartial Readers that know us, and have beheld our deep Sufferings, may perceive the Man's Envy: Considering the great Number of our Friends that have dyed in Prisons, and the many hun∣dreds that have been ruined and spoiled in their Estates and Callings, could these be either consistent with Lusts or carnal Interest? and the many that have been banished, and many Families undone; besides the many that have been knocked down, Bruised and Beaten in the streets, and their Lives often hazarded and resigned up for Meeting in the Fear of God; Could these things be endured for a Carnal Interest? No, No; but meerly upon a Religious and Conscientious Account (wherein we have eyed the Glory of God, and our own Peace andfturue Happiness: If we did not own any Resur∣rection, eternal Advantage, or Existences hereafter, what should we suffer for? we were of all men most miserable: If we were of that Atheistical Opinion, instead of chusing our Great Sufferings, we should have chosen this, viz. Let us Eat & Drink, for tomorrow we dye, 1 Cor. 15. 19, 32. It may be easily judged whether we are justly reflected upon or no, as being influenced either to satisfie our Wills, or promote carnal Interest, or to fulfil the Lusts of the Flesh, or obtain any temporal Injoyment here by our Losses & Sufferings: These gross, abusive Slanders are so apparent that he that runs may

read them, being also manifestly detected by our apparent∣ly often resigning up our Estates, Liberties and Lives; also in Times of deep Suffering, when we could see no publick Ap∣pearance of such, as T. H. and many of his Brethren, before the face of Persecution; but then they could sculke & creep into Corners, and Obscure themselves, and leave all the Burden upon u•…•…, there being but a few Baptists that did suffer in the late Tryal sor their Religion or Consciences: Though to give them their due, a few of them have suffer∣ed Imprisonment, some whereof have received the Bene∣fit of our Labours among our Friends, in a late General Dis∣charge; but the most cowardly and base-spirited among them are now most Quarrelsom against us; and why? They have lost Ground by their Carnal Policy in Obscuring themselves in Stormy Times, which they are never like to regain, but still to loo•…•…e more by Fretting and Struggling against us; and therefore T. H. is offended that our Number should now augment, though that he cannot hinder; for the Hand of the Lord is in it: And many having seen the Coldness of Bap∣tists Zeal, Night-Dipping, and their Timorous Creeping and Securing themselves in Suffering Times as also the Emptiness and Dryness of their Religion; Divers are awea∣ry thereof: And when they come among us to receive the Sence of God's Power, then divers of the Baptist-Teachers do fret and are Angry, eagerly besetting the Parties: And in that God hath made our Sufferings effectual for his Name & Truth sake, for the drawing many after it, T. H. endeavours (in the Malice of Sathan) to debase and render our Sufferings Odious, saying: He believes our Carnal Advantage is one grea•…•… Thing in our Eye; And then he adds,

Quest. Though you may sustain some outward Losses; yet whe∣ther you have not a Way to augment your Outward Gain by Loosing? pag. 75.

Reply, He now questioneth that which before he saith, he believeth, as namely, That Carnal Advantage is one great Thing in our Eye. One Great Thing implyeth some thing else; but What else, he leaves no place for in what he hath concluded before, to wit, That we have regard only to something to be injoyed 〈◊〉〈◊〉; afterward he falsly rekons Carnal Advantages to be One great Thing in our Eye, and then questions the Matter surmi∣sed and before believed by him; as, Whether we have not a Way to augment our outward Gain by Loosing? and thus bewrayes his own Guilt, Falsehood, and Wickedness in his Traducing a Peo∣ple

or whole Body of us, and Reproaching our Conscientious Sufferings, though it is known that Carnal Interest and Ad∣vantage is a great thing in the eye of divers Baptist-Preachers, while they augment their Gain, Stipends and Pluralities by preaching in several Places in times of Liberty; which Li∣berty their occult Creeping in times of Tryal hath not pro∣cured, but added to our Sufferings: Coertion was effectual and sruitful upon such timorous Dippers or Baptists, and not at all shewn to be fruitless by the Valour of these Opposers and Quarrelers, who now further to increase our Sufferings, reproach them as Irreligious, and only for self-intrest; and Us, as neither Christians nor Conscientious; and such is the Reward we have from cowardly, base & envious Spirits, who have strengthened the Hand of Persecution, and aggravated our Sufferings by their own Unchristian and Ignoble Policy, and Subterfuges for self-Security. But T. H. might have ve∣ry well allowed us Conscience and Religion for our many deep Sufferings (especially while he and his Brethren partake of the Fruits and Benefit thereof) wherein we have resigned up all our Worldly Interests, outward Concernments, and our Lives also) although he had judged our Conscience er∣ronous: But what is the Tendence of all his imbittered Traducing and Reproaching our Sufferings; as, one while Wills, Lusts and carnal Intrests being the chief Inducement thereto; another while, Respect only to some temporal In∣joyment; another while, Carnal Advantages one great thing; and then he questions, Whether we have not a Way to augment our outward Loss? Thus shewing his Variation and Doubtfulness in his own perverse and most apparent Slan∣der against our Sufferings: And finally after he hath thus perversly vilified them (as, Carnal Interest being either the chief thing, or only thing, or one great thing; or whether we have not such a Way to augment, &c.) he saith, If not, then may not a Disposition to be singular, and to 〈◊〉〈◊〉 〈◊〉〈◊〉 to all other men, and to be noted in the World as a People of peculiar Moti∣ons and Fancies prevail very much with you, to Do and Suffer as you do, p. 76.

Rep. His wicked surmising a Carnal Advantage to be our End, is now turned into a Suggestion of a Disposition to be singular and noted in the World, which, though varying from the former, is also abominably false and wicked; and our Consciences bear us witness in the fight of God, that T. H. hath shamefully slandered the real Intent and End of

tur Sufferings in these matters: And what do all his At∣empts herem tend to, but to calumniate, defame and odifie us and our Sufferings to the World, and to make us so obno∣xious to the Powers, and both wilfully and Irreligiously re∣pugnant to the Goverment, as that they may fall more vi∣gorously upon •…•…us to ruin and destroy us, If they will believe this reviling, inveterate Baptist, who is so very dirty that he had need to be more dipt then ever he was, who hath shewn his implacable Enmity and persecuting Spirit, from which he hath fomed out his own Shame (like a malitious Incendiary) which will the more extend to the Discredit and Dis-reputa∣tion of himself & his Brethren that own him, and not to the making void the Christian Reputation which we, the Peo∣ple, called Quakers have on the behalf of God and his living Truth: However T. H. hath published us as no Christians, and most shamefully treated us like an Insinuating Tempori∣zer, falslly and deceitfully accusing us of Enmity against the Ministry and Institutions of Jesus Christ, p. 76. but neither tells us, who he intends are that Ministry, nor what he means by those Institutions, whether he intends not Bap∣tist-Preachers, and their Night-dipping, &c. Though for his Cover he would make the World believe, as if we were really acted and influenced by some Romish Emissaries to insi∣nuate many of their Heresies, to distract, dejor•…•… and defame the Protestant Profession p. •…•…6. which is still slanderous and falla∣cious, tending to make us suffer by such deceitful and popular Insinuations; as if to vindicate our selves & our •…•…nnocent and Just Cause from the perverse Calumnies of a few peevish Dippers and Anabaptists were such an Heretical Crime to di∣stract and deform the Protestant Professions; and as if these distracted Anabatists were the Protestants Principal Repre∣sentatives. And He having abused us after thi•…•… his deceitful and malitious way, and with his calumniating Language a∣gainst us, our Religion, and Sufferings; the summary Con∣clusion of his Method against us, runs thus, viz.

Cheats, and Impostors, great Imposters, p. 27, 28, 62. Knave, Knave, a false and dec•…•…itful man and that willfully, a man false and deceitful, really salse and dishonest, p. 39, 52, 53, 91. be∣fore his Words were against G. W. Deceitful Fellow, Audaci∣ous Fellow, Impudent Fellow, You are a Knave, You are a Knave: And to C. Harris, You are a Cocks-Comb; I'l prove you a Cocks∣Comb. Such Tinkers-Rhetorick as this, he is very ready at, when his morose Cholerick-Humor is up; also Blasphemers,

or Blasphemy and Heresy, he is very ready to charge men with, when his corrupt Opinions are opposed; and finally, that our Religion should be a mecr Cheat, calculated only to the Service of the Devil, pag. 62. This is the highest Charge pro∣ceeding from the hight of his Rancor and Malice; as also his notoriously defaming our Sufferings, to be for the Satisfaction of Wills, Lusts, promoting Carnal Interests, Carnal Advantages, outward Gains, &c. as before: Concerning these matters as considered of together, I appeal to you, his Brethren, W. Kiffin and the rest; let Honesty and Conscience speak, whether they do not savour of a Persecuting Spirit; and, whe∣ther they are not of an evil Tendence, as before signifi∣ed, to stir up Persecution against us: And knowing that he hath most abominably and falsly traduced our Sufferings, and so reproached our whole Body as we are a People, and that in this publick manner in his Pamphlet, we do expect that Justice and Right from you his Brethren, as that you should give out a publick Testimony against his Injury done us and our Sufferings in this Case, and allow us our Con∣sciences and Religion therein, how erroneous and mistaken soever you think them; otherwise, if you refuse to do us this Right, and so connive at your Brother Hicks his Ini∣quity, we must look upon you so far concerned in the Guilt thereof, as not doing us that Right and Justice that both Truth, Equity and Reason requires of you: So as you do intend to clear and quit your selves, be Ingenuous, plain and open in this matter, which doth so nearly concern you, Thomas Hicks being a Brother and Teacher among you, a∣gainst whom we call for Judgment and Justice to be done us in as publick a manner as his Abuses and Injuries are in Print.

God knows, who beareth Witness with my Spirit, and is my Record, that I bear no Ill-will nor Prejudice to you, or any of you, what ever any bear towards me: And for those things wherein your Brother Tho. Hicks hath abused and wronged me, I defire he may Repent thereof, and I wish he may find a place for Repentance; as also that you who are concerned in Society with him, may clear and quit your selves of his inveterate Spirit and gross Abuses against us, who bear Love and Good-will towards you and all men, believing that there are some among you that are more ten∣der and honest, and of a better Spirit then T. H. for whose sakes I have writ thus much, and not for his; for he hath

shewn himself Dirty and Wicked, who hath made no Consci∣ence to forge, and spread many notorious Lyes and Slanders against us.

And therefore however takenotice of this, that it will not be reputable for you to allow or own him as a Teacher among you, nor for you to sit. under him (who hath no Power either over his Tongue or Passion) unless he Repent, and as publickly Revoak, Judge and Condemn his gross Errors, Abuses, Lyes Slanders and Forgeries, as he hath broached and spread them; and if you suffer him to go on a Preacher among you without a publick Reproof from you, and his open Recantation, it will lye upon you as Upholders of a persecuting Spirit, and rende•…•… you as uncharitable and unchristian Professors of Christia•…•…ity, for suffering such a notorious piece of Wickedness, as this of T. Hicks's, to pro∣ceed from among you unreproved.

But I really desire the Lord may open your Eyes so as you may clear your selves; and that Envy and Prejudice may cease and dye among you, that you may not dye and perish in it.

A Serious Reflection Upon some of Will. Burnet's Chief Arguments, about the Resurrection of the SAME FLESH, In his Book, stiled, The Capital Principles of the People called Quakers.

W. B. IF Jesus Christ did rise again with that Body that went Arg. I. to the Crave, then there is a Resurrection from the Grave of the same Body, &c. But Christ did leave the Grave empty, &c. Ergo.

Arg. II. If Jesus Christ rose from the Dead with Flesh and Bones, yea with the same Flesh as was nailed to the Cross, Joh. 20. 27. then there is a Resurrection from the Grave of the same Flesh that goeth to the Grave; But Christ did rise in the same, Ergo.

Answ. This Man's Work savours of Flesh and not Spirit: The Consequence of both his Propositions is inconsistent, and so his Argument is fallacious; for Christ's Flesh saw no Corruption, being raised the third Day it did not corrupt in the Sepulchre, much less turn to Dust or Earth as others do; therefore the Instance and Comparison is unequal in this case, though it holds for a more Spiritual End and Ad∣vantage then this drives at, for which the Apostle did in∣stance the Resurrection of Christ by the Glory or Power of the Father, that men might believe in that Power: He did not say that Christ's Flesh was raised up the third day, that you might believe that the same Flesh (as gross part) of yours that goeth to the Grave and turns to Dust shall be so Raised, as this Man argues; for Christ's Resurrection was preached, that their Faith might be in God, who raised him up; that Men might in this Life receive and feel the Spiritual Benefit thereof to their Immortal Souls, and so partake in this Life of the Power of his Resurrection, to be raised up with Christ,

in order to reign with him in Glory hereafter•…•… as for •…•…nstance; Know ye not that so many of us as w•…•…re baptize•…•… 〈◊〉〈◊〉 •…•…esus Christ, were baptized into his D•…•…ath; therefore we 〈◊〉〈◊〉 with him by Baptism into Death, that like as Christ was raised up 〈◊〉〈◊〉 Dead by the Glory of the Father, even so we also should 〈◊〉〈◊〉 in 〈◊〉〈◊〉 〈◊〉〈◊〉 of Life, Rom. 6. 3, 4, 5, 6, 7, 8. to the end. And 〈◊〉〈◊〉 〈◊〉〈◊〉 him by Baptism, wherein also you are risen with him throu•…•…h 〈◊〉〈◊〉 F•…•…ith of the Operation of God who hath raised him from the 〈◊〉〈◊〉. Col. 〈◊〉〈◊〉. 12, 13. As also to the same Purpose and End, read Rom. 8. 11. a•…•…d 10. 9. Eph. 2. 1. 1 Pet. 3. 18, 19, 21. 1 Cor. 15. 45. Phil. 3. 10, 11. 1 Cor. 6. 14. 2 Cor. 4. 14. Joh. 6. •…•…9, 40 Col. 2. 20. and 3. 3, 4. Eph. 1. 20. and 2. 6. Col. 2. 12. 1 Pet. 1. 3. 21. Heb. 11. 35. 1 Thes. 5. 10, 11.

By all which it is evident, that Christ, Death and Resurrection was not preached for a 〈◊〉〈◊〉 E•…•…d, but for a spiritual Benefit here, and an eternal Advantage here∣after.

But whereas our Opposer carnally infers from Christ's arising, a Resurrection of the same Flesh that goeth to th•…•… Grave: His Shortness in this, and the Shallowness o•…•… his fleshly Ap∣prehension, comes under this further Consideration, As

First, That all Flesh and Earthly Bodies of Men do not go to the Grave, in hi•…•… Sense: It is said, Th•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 of thy Servants have they given to be Meat 〈◊〉〈◊〉 〈◊〉〈◊〉 Fow's of Heaven; the Flesh of thy Saints unto the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉: Their Blood have they shed like Water round about Jeru•…•…alem, and there was none to bury them, Psal. 79. 2, 3. There•…•…ore these were not laid in Graves of the Earth. As also it is* 1.11 apparent, that the Flesh of many is wasted away with Sick∣ness before they dye, or their Bones be lai•…•… in the Grave:* 1.12 And likewise many undergo such great Sick•…•…esses and Ca∣lamities in their Life time, as so o•…•…ten doth, both corrupt and waste their Flesh and Blood, that so often as they are restored to Health again, they have new Fleth or rene•…•…ed Bodies thereof; and then, what a vast Bigness would 〈◊〉〈◊〉 Bodies amount to, if raised with all the self 〈◊〉〈◊〉 〈◊〉〈◊〉 that they had in their Life time? Moreover through 〈◊〉〈◊〉 Judgment and sore Exercise David said, My •…•…ones •…•…leave to my Skin, Psal. 102. 5. And my K•…•…ees are weak through 〈◊〉〈◊〉, and my Flesh faileth of Fatness, Psal. 109. 24. And as 〈◊〉〈◊〉 sig∣nified, when man is chastened with Pain upon his Bed, and the multitude of his Bones with strong Pain, so that his Life 〈◊〉〈◊〉

Bread; his Flesh is consumed away, that it cannot beseen; and his Bones (that were not seen) stick out: His Soul draweth near unto the Grave, &c. Job 33. 19, 20, 21, 22. Through such Judge∣ment, and Chastisement, they who have known the pol∣luted Flesh consumed away, are not so much concerned for the same Flesh, as these our fleshly Opposers are, whereby they shew, they never experienced such Chastisements, nor underwent such Judgment, that God might hide Pride from them, and keep back their Soul from the Pit: Their proud Flesh would alwayes live, and be reserved to eternal Glory; Whereas he whose Flesh is consumed away, through the Chastisements of the Lord, and who comes to see that God is gracious therein unto him, to deliver him from going down to the Pit, who saith, I have found a Ransom; It is said of such a one, His Flesh shall be fresher then a Child's; he shall return to the Dayes of his Youth, Job. 33. This is not the old Flesh that was consumed away through Chastisements: And as all Flesh is not the same Flesh; so all Bodies are not of the same kind, as hath been fully shewed. It were more meet, for Baptists and others, to wait to see Judgment and Chasti∣sement from God upon them, to the consuming and wast∣ing away of their corrupt Flesh, then to quarrel for it, and cry, This Body, and this very Flesh, shall arise again out of the Grave, even as Christ's did, and with these very Eyes I shall see God, (pointing at their present Flesh and carnal Eyes) when as they do not know but that their Flesh may be divers times consumed and wasted through Judgment or Sickness before they dye; and so often in the mean time new Flesh, or Bodies thereof restored them, as was hinted; which if truly obtained as a Token of their inward Renewing unto God, were much better and of more Concernment, then thus carnally to quarrel for their old corrupt Flesh.

W. B. Arg. III. Upon Job Chap. 19. 25, 26, 27. If Job had that Faith, that with his Flesh he should see God, then it was not in other Flesh; nor yet another Eye but it was both with his Flesh, and with his Eye, that after this Life he should see God; therefore do I conclude, that the fleshly Body of Man shall be raised out of the Dust, to see God.

Answ. By all which Assertion and Conclusion, we may see and still conclude, how gross and carnal these Anabap∣tists are in their Apprehensions and Thoughts concerning

God; thus to render him visible to their Flesh and fleshly Eye, supposing that Job in his Belief herein, and God in his being, were like themselves; whereas God is invisible and an infinite Spirit, not made up of Flesh and Bones to be seen with Flesh and carnal Eyes. As also the man has perverted Job's words which are (as translated) Though after my Skin Worms destroy This Body; yet in my Flesh shall I see God, Job. 19. 26. (who before said, my Flesh is cloathed with Worms. Job. 7. 5.) It is not, that with My Flesh, or fleshly Body, I shall see God after Worms have destroyed it; but I N my Flesh I shall see God. Neither did Job quiet himself in his Perplexity with the Belief that his Flesh should see God (as is imagined) but that he should see God, as afterwards he did, when he said, I have heard of thee by the Hearing of the Ear; but now mine Eye seeth thee; wherefore I abhor my self, &c. Job. 42. 5.

Now that wherein Job was quieted, was, That he knew that his Redeemer lived, who should redeem him out of all his Troubles that he had in the Flesh; and that after his outward Body was destroyed out of his perplexed Flesh, he should see God in an Immortal State: He had no reason to quiet himself upon any Confidence in, or concerning that Flesh, when he was so disquieted and perplexed in it; for those words, Chap. 19. ver. 26. are differently rendered in the Margins thus, After I shall awake, though this Body be destroy∣ed, yet OUT of my Flesh shall I see God; see the Margined Bibles of the last Translation, with Hebrew notes and various Trans∣lation: Now there is a great Difference between seeing God With my Flesh, and seeing God Out of my Flesh after it is destroyed.

But to these men that believe, that with their Flesh or fleshly Bodies they shall see God, he may say, as he said to the Wicked, Thou thoughtest that I was altogether such a one as thy self; but I will reprove thee, and set them (to wit thy Iniquities) in order before thine Eyes, Psal. 50. 21. yea, thou thoughtest that I was so like thy self, as that thou mightest see me with thy Flesh and fleshly Eyes: But thy Thoughts in this were very carnal, and thy Apprehensions very gross; thou shalt find thou art mistaken, I am an invisible All-seeing Spirit, that searches Hearts, and penetrates through the dark Spirits and Cogitations of Men, to bring their secret Thoughts to Judg∣ment and set their evil Actions in order before them.

And there were those that saw Christ's outward or bodily

Appearance, that had neither heard the Voice of God, nor seen his Shape, Joh. 5. 37. And Philip said to Christ, shew us the Father, and it sufficeth us. It was not enough for them, nor yet a seeing the Father, to see Christ's Body or Person; both Father and Son being truly and savingly to be seen in Spirit: And said Christ, a Spirit hath not Flesh and Bones as you see me have. The Anthropomorphites, who were Monks in∣habiting the Deserts of Aegypt, held, That God was a Per∣son in the Bigness and Stature of a Man, mistaking that Saying, Let us make Man in our own Jmage, applying it to the Man's outward Similitude (and so do the Blasphemous Mug∣gletonians) and therefore that God is visible to the Carnal Eye and fleshly Body; from which these Baptists Doctrine (of seeing God with their Flesh and fleshly Bodies) is lit∣tle Different.

W. B. Arg. IV. The fourth Witness to this Truth is Martha, Joh. 11. 24. Her Brother Lazarus being dead, that She believed, that he should rise again at the Last Day in the Resurrection: If the Resurrection of dead Lazarus, or that of Lazarus laid in the Grave, was believed and assented to by Martha, &c.

Answ. That Martha had such a Belief from the Jews Opi∣nion of the Resurrection, as she intimated of Lazarus his Bo∣dy (which Christ did then raise) is not the matter in Que∣stion: But that they and she had it from Christ, or the true and spiritual Understanding thereof, doth not therefore fol∣low; but rather the Contrary from Christ's own following reprehensive Diversion, after Martha said, I know that he shall rise again in the Resurrection at the Last Day; Jesus said unto her, I am the Resurrection and the Life, he that believeth in me, though he were dead, yet shall be live; and whosoever liveth and believeth in me, shall never dye, Joh, 11. 24, 25. but our Opposer was not pleased to take Notice of this Answer of Christ's, but only of Martha's Words and Belief, and to argue from thence after this manner.

Arg. V. The Word Resurrection implyeth to rise again.

Answ. And can this be applyed to nothing, nor any other wise, then to that very Flesh or gross Body, that returns to Dust? Is not Christ the Resurrection and the Life? And doth not to Rise again, imply, that Man was fallen before? and that as in Adam all dye, so in Christ shall all be made alive? And is

not Resurrection applicable to that which is quickened? and must this be understood only of the Dust of dissolved Bo∣dies without any Creation? For he saith, If God give another Body, and raise not again that Body that before was in being, then it is a Creation, and no Resurrection: So that from hence it is a Resurrection of the same Dust of the gross Bodies dissol∣ved, that seems to be expected by these men, and not any Creation; and therein is their great Mercy and Com•…•…ort, though they do not acquiesce herein from Contention and Quarrelling: But in that Resurrection, Quickening, Reviving, Changing, Translation, do not signifie Creation; therefore they are not applicable to the Dust of Bodies after Dissolution, though both Resurrection and new Creation be to Renewed man; Behold, I make All things new; New Man, New Cre∣ation, New Heavens, and New Earth, &c. but this is a Myste∣ry hid from corrupt Flesh, so much contended for by our Present Opposers.

The rest of his Arguments and Doctrines are mostly very weak and ignorant about this Point, yet comprehen∣sively answered in this Book.

Here follow some Passages out of a Manuscript by W. B. against me, with a Reply, detecting his Ignorance in consounding the Carnal Body and the Spiritual:

W. B. INdeed, If G. Whitehead hath found out a Body for Christ that is not a Carnal Body (which implies only a Fleshly) It is such a Body that I never read o•…•… in the Scriptures; I would know what in Scripture is called the Body, but the Flesh? Now take but away the Flesh, and where is the Body? Aye but, saith G. W. It is a spiritual Body; as if a Body of Flesh and a Spiritual could not stand together: This is his Great mistake. The Apostle could have born his Testimony to this Truth, that it is the Body of Flesh that shall be raised spiritual, 1 Cor. 15. 14, 43. It is sown a natural Body, 'tis raised spiritual, here the Apostle still keeps to the Word (It) &c.

Answ. The Non-sense and Contradiction that may be ga∣thered

from these Passages, is, that Christ's Body is a Carnal Spiritual Body, as if Carnal and Spiritual were both one; or that the Spiritual Body that's raised or given to the Seed, is Carnal. Let these Passages be kept in Record, as the Bap∣tists Doctrine and Testimony; whereas the Apostle's own Testimony proves the Contrary, and that W. B. has belyed the Apostle: For 'tis sown a natural Body, it is raised a spiri∣tual; and there is a Natural Body, and there is a Spiritual Bo∣dy: Here the Apostle clearly makes a Distinction and a Difference between the natural Body and the spiritual; He doth not say, 'tis sown a natural Body, and raised a natural or Carnal Body also, but a spiritual Body; as he also distin∣guisheth between the Bodies Celestial and the Bodies Ter∣restrial; as those of Sun, Moon and Stars differ from those of Men, Beasts and Fishes: Now you would count him a very blind Philosopher, that should make no Difference, but say, they are all one and consistent, or that the Bodies of Sun, Moon and Stars, were all one with those Earthly Bo∣dies of Men and other Creatures; and so blind and such Ig∣norant Divines are these Baptist's. He understands not the Difference between the Natural Body and the Spiritual, any more then if a Person should be so ignorant as (when he sees the Sun, or Moon, or Stars) To ask, if these were not Men, or Birds, or Beasts, or Fishes, in the Firmament; or on the contrary, if he should see Men, Beasts and Fishes, to ask, if these are not the Sun, Moon and Stars; or rather to con∣clude that they are, because he knows not which are Ce∣lestial and which Teriestrial, no more then this Baptist doth discern between Bodies natural or carnal, and Bodies spiri∣tual: But how should he do other, or see better while his Mind is so much upon Flesh, and so little upon Spirit; or so much upon Flesh and Blood which cannot inherit the King∣dom of God, and so little upon that spiritual Birth or Seed that doth inherit the Kingdom of Glory and Peace.

And as for the Baptists Argument, That the Apostle still keeps to the Word (IT) as, It is sown a natural Body, It is raised a spiritual; or God giveth it a Body as it pleaseth him, and to every Seed his own Body.

Reply. How evident is it, that as the Particle It is used as a Relative to both the natural and spiritual Body, 'tis a mu∣table

* 1.13 It; for that there is a natural Body and there is a spi∣ritual Body, which therefore are not the self-same; the ve∣ry Parable or Instance of the Wheat and other Grain may confute his Opinion herein? For is it the very self-same Grain of Wheat that is in the Eare that was sown in the Ground? Let the Husband-Men judge him herein. To him we may say, as the Apostle did in the same Case to such, O Fool! thou sowest not that Body that shall be, &c. 1 Cor. 15. And now the words, It's sown, imply a Seed sown, in order to a sprouting and bringing forth Increase: Upon which it may be queried, if that Body of Man (to wit) that of Flesh, Blood and Bones, (that's laid in the Grave, or drowned in the Sea, or devoured by Fire, and some by Beast's, &c.) be the Seed that the Apostle intended, to which God giveth a Body as it pleaseth him, yea, or nay? If it be answered in the Affirmative, then what Body is it that God giveth to it, as it pleaseth him? If it be answered in the Negative, that overthrows the Baptists Doctrine of the same Flesh, Blood, and Bones, &c. which W. B. has not distin∣guished from a spiritual Body.

THE RESURRECTION, Future Glory and Felicity of the SAINTS, Further asserted (according to the Holy Scriptures) Discovering, How far short of the true Vision, Sight, or Revelation thereof our present Opposers are in their gross Thoughts and Traditional Conjectures: Being An Examination of Thomas Danson's Argu∣ments and Doctrines (about the Resurrection, Future State and Glory of Believers) in his Synopsis.

THe Resurrection as plentifully asserted in the Scriptures, is not in the least question'd by us (however we be un∣justly censur'd for denying it) Therefore there is no necessity of his Argument to evince that, which (as he saith) the Scri∣pture is so plentiful in asserting of; nor doth he evince it ac∣cording to the Scriptures, but varies from them, as will appear.

His Argument, If the Bodies that have done Good or Evil, must receive their Reward accordingly; then the same Bodies that dye must rise again: But the Antecedent is true; therefore the Consequent.

Answ. This Argument (both Antecedent and Consequent) appears neither clear, nor grounded upon Truth, as it pla∣ceth an Eternal Reward upon the Body for its temporal Acts, in putting the Body (on this account) for Man that hath acted therein, who must receive the things done in the Body, 2 Cor. 5. 10. The meer Terrestrial Body being nei∣ther the Subject reteining Perpetual Love or Enmity to God; nor is it the Original Cause of Good or Evil Actions, therefore not the Object of eternal Love or Wrath; but Man in his Spiritual Existence or Being, as spiritually and suitably organized (as it pleaseth God) to receive the things done in his Body, according to what he hath done,

whether it be Good or Evil, proper and natural to the I∣mage he bears, which the Soul carries along with it out of the Earthly Body or House that turns to Dust: But see the Proof of his Antecedent, That the Bodies, that have done Good or Evil, must receive their Reward accordingly (which Proposition is the Antecedent) is evident by 2 Cor. 5. 10. and then the Conse∣quence is firm, &c.

Rep. He hath manifestly perverted the Text; it doth not say, The Bodies must receive their Reward accordingly (though in some Sense it may be granted according to their temporal Actions) But we must all appear before the Judgment-seat of Christ, that every one may receive the Things done IN his Body, according to that he hath done, whether it be Good or Bad, 2 Cor. 5. 10. And but a few words before he saith, We are co•…•…fident I say, and willing rather to be Absent from the Body, and to be Present with the Lord, ver. 8. Wherefore he knew that they were Capable both of a Being, and Reward with the Lord, when absent from the Body; and that as when in the Body they had found Acceptance with him, they received the Deeds done in the Body when out of it; to Dye being Gain unto them.

Every man's Works shall follow him; the Nature of them shall remain in him, whether it be Good or Evil, that he Lives and Dies in: The Soul spiritually hath its proper Organ, Vessel or Body, wherein either the Habit of Good or Evil, Holiness or Filthiness cleaves to it, and wherein ac∣cordingly it retains either Mercy or Wrath, Love or Hatred from God, when the earthly Mansion or House is destroyed & turned to Dust, as it was; there being a House or Cloathing that cleaves more closely to the Soul then Dust can: and it will come to pass that he that will be filthy, must be filthy still; and he that is Holy, let him be Holy still: Behold I come quickly, and my Reward is with me, to give every man according as his Work shall be, Rev. 22. 11, 12. Rom 2. 6. And therefore Wo will be to their Souls who reward Evil to themselves,* 1.14 and whose Souls delight in their Abominations; and Tribu∣lation and Anguish upon every Soul of Man that doth Evil, of the Jew first, and also of the Gentile; but Glory, Honour and Peace to every man that Worketh Good, to the Jew first, and also to the Gentile, Rom. 2. 8, 9, 10. But to procced to T. D's fur∣ther Proof of his Antecedent and Consequent, which to Ordinary Readers (he saith) may seem inconsequent (by which then he must be more then an ordinary Writer) The Place he cites, is Mat. 22. 31, 32.

T. D. For the surther Proof of Antecedent and Consequent, I shall first explain the Terms of Christ's Argument, &c. The Place is, Mat. 22. 31, 32. As touching their Resurrection from the Dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the Dead, but of the Living: And it is added Luk. 20. 38. for all live unto him.

This Passage he thus explains, viz.

1. To be a God to Abraham, notes a Covenant-Relation.

Answ. True; and then it follows, that they who are in this Covenant-Relation, are those that live to him, whom he is the God of; Wheresore Abraham, Isaac & Jacob, and all Par∣takers of the same Covenant live unto God, in Union of Spirit, and with the Spirits of all Just Men, though in a more full injoyment of Glory hereafter; as Abraham, &c. is not dead, because God is his God, and he in Possession of Eternal Glory.

2. Not the God of the Dead: He saith, that might be meant either of them who are Dead simply, or of them that are so dead as that they shall never return to Life; not in the former Sense, there∣fore in the Latter.

Are we therefore (as by this) to read the Words thus, viz. God is not the God of the Dead, that are so Dead as that they shall ne∣ver return to Life; but of the Dead that shall return to Life? And then what are those Dead that shall never return to Life; Or those Dead that God is not the God of, if the Living and Dead must all be applyed to the Outward or Earthly Bo∣dies? But had he been sensible of his Sense before, that to be a God to Abraham (and so of the Living) notes a Cove∣nant-Relation, and that Christ speaks of such as shall be ac∣counted worthy to obtain that World and the Resurrection, Luk. 20. 35. he might have understood that the Dead, whom he is not the God of, are such as are Strangers to that Cove∣nant-Relation, and live not to God, however their Souls be Immortal.

3. But of the Living, that is (saith he) of them whom God intends to restore to Life, or whose Bodies live potentially; not only of them whose Souls live actually; for all Live to him, &c.

If the Living must intend the terrestrial Bodies of Abraham, Isaac and Jacob, then that Denomination Living, is given to those that are truly Dead (as he saith) and then I ask, if it be good Doctrine, or proper to say, that all those dissolved Bodies do live unto God? Whereas in Christ's words there

is no mention of their Elementary Bodies, but that the Dead are raised, and that he is the God of Abraham, Isaac and Jacob; and these were they that Lived unto him, who were counted worthy to obtain that World, and the Resurrection. And it is further evident, that when the Saducees (who said, there is no Resurrection, Angel, nor Spirit) asked Christ about the Wife, whose (of the Seven) She should be in the Resurrection? their Thoughts were carnal, and upon the Carnal or Earthly Bodies, which Christ's Answer did not gratifie in his as∣serting the Resurrection (as to the State of the Righteous after this Life) He said, The Children of this World marry, and* 1.15 are given in Marriage; But they which shall be counted worthy to obtain that World, and the Resurrection from the Dead, neither Marry, nor are given in Marriage: Neither can they dye any more; for they are equal unto the Angels, and are the Chil∣dren of God, being the Children of the Resurrection, Luk. 20. 35, 36.

1. Note here first, That he speaks of a Resurrection-state in the World to come, wherein the Children of God so much excel in their Beings, as that they are equal unto the Angels, whose Bodies are not such as these Earthly ones of the Chil∣dren of this World, wherein they Marry; but in that World they are in another Capacity, more Sublime and Spiritual; even Equal unto the Angels: whereby Christ doth not only assert the Resurrection and an Immortal State; but also the Spirituality and Glory thereof far Transcending this earthly State and Body.

2. As thus considered, it is plainly implied that there are but some that are counted worthy to obtain that World and the Resurrection, that is, the Children of God, who live unto him; as Paul saith, if by any means I might attain unto the Resurrection of the Dead, Phil. 3. 10, 11. Now, therefore to apply this Resurrection to the Terrestrial Body of the Righte∣ous, and hence to argue for Immortalizing that Dust, which that Body returns to; it implieth thus much, that Only the Bodies of the Children of God (who are counted worthy) shall rise: and how agrees this with our Opposers Intention?

3. Moreover, while Christ intended by his Answer, that those that were counted Worthy, &c. even the Children of God, and such as lived unto God, were the Children of the Resurrection; and that they cannot dye any more, &c. This agrees with his Answer to Martha, Joh. 11. 24, 25, 26. I am the Resurrection, and the Life; he that believeth in me, though

he were dead, yet shall he Live; and who soever liveth and believeth in me, shall never dye. Though this be a plain asserting of the Resurrection, yea, and that of the Dead; yet it is as plain a Diversion (as far remote) from the carnal and gross Thoughts and Apprehension that the Jews in that Age had of the Resurrection, as his Answer to the Saducees was from their gross Thoughts about it.

Concerning the Scope of these words of Christ before cited, He * 1.16 saith, There are different Apprehensions; Some conceive, that Christ hereby proves the Immortality of the Soul (which the Saducees denyed, as appears Act. 23. 8. for if there be no Soul of a Spiritual Nature in Man, it must needs be Mortal, as his Body) and by Consequence, the Resurrection of the Body. The Saducees denying the Resurrection of the Body, because they denied the Immortality of the Soul (as these Interpreters conceive) Others, that Christ intends only to prove the Resurrection of the Body: So Calvin. Others, that Christ intends both directly: So Beza Diodati. And from these Differences T. D. differently frames his Ar∣gument several times, p. 76. From hence it is observable, that this Man not seeing with his own Eyes, proceeds to ar∣gue doubtfully from the different Apprehensions and Con∣ceptions of others, viz. Some Conceiving,

1. That Christ hereby proves the Immortality of the Soul, and by Consequence only the Resurrection of the Body.

2. Others, that Christ intends only to prove the Resurrection of the Body.

3. Others, that he intends both directly.

See how these Learned Men and Students differ and op∣pose each other in their Apprehensions and Conceivings; and what Certainty can we expect from T. D. their Schol∣lar? And how came he to undertake such a Controversie, about such a weighty and mysterious Point upon such dubi∣ous and uncertain Grounds, as only mens different Appre∣hensions, Conceivings and Consequences can produce or a∣mount to? (which argues more Confidence then Knowledge in him) And T. D. to vary his Arguments thereupon (from his uncertain Conjectures and fallible Judgment) as with him it is either thus, or else thus; or more plainly, thus, &c.

1. They whose God, God is, shall rise from the Dead: God is Abraham's, Isaac's and Jacob's God; Therefore they (and all other Believers) shall rise again. Or else thus:

2. They whose God, God is, after Death shall Rise again, &c.

3. Or the Argument, may be framed more plainly thus, viz.

If God be under a Promise to Glorifie the Persons of Abraham, Isaac and Jacob, then their Bodies must rise again: but God is un∣der such a Promise; Ergo, pag. 77.

Answ. 1. That God is the God of the Living, both of A∣braham and all Believers.

2. They all live unto God in Righteousnes here, and Glory hereafter.

3. He that liveth and believeth in me (saith Christ) shall never dye.

These prove the blessed Resurrection of the Children of God, who are Children of the Resurrection: But what Proof hath he produced herein of the self-same Earthly, numerical Body's rising? His Assertion being the Resurrection of the Body in general; his Proof is the Resurrection of those whom God is the God of, viz. Believers; and that their Bo∣dy must be glorified: which so far as Christ intends, is gran∣ted. That in the World to come they are equal unto the An∣gels, what is this to the Earthly, Elementary Bodies of all in general, which Angels do far surmount and transcend in Glory? Neither hath he by all that he hath said, proved, that the Promise of Eternal Glory (he mentions) extends to the same Earthly Body of Flesh and Blood (that now is) after dissolved to Dust, or its first Elements; or that it is ca∣pable of that Glory which is Eternal, though the Believer be as in his Spirituality, or spiritual Body glorified.

Now, as touching the Promise of God to Abraham and his Seed, it was not only of a Temporal Inheritance or outward Canaan; but also of an eternal Inheritance of Life and Glo∣ry, for the Injoyment whereof they had a two-fold Capaci∣ty, an Outward and an Inward, a Natural and a Spiritual; and so far God was their God in each. But that the Eternal Glory was promised to the Terrestrial or Natural Body of Abraham, &c. T. D. (though he runs on with it and takes it for granted) doth meerly beg the Question, as if Abraham in his new Spiritual and Glorious State were but a Part of Abraham; and consequently not fully Capable of absolute Felicity, without the Dust of his dissolved Cloathing being immortalized (I understand not that they'l admit of any new Creation of it, to make it a compleat Body, who are of the A∣nabaptist's mind) And after the same manner he may as well say, that all the Saints, who are said to be in Glory, are not perfectly in Glory, but only in Part; as but part of Abraham,

part of Isaac, part of Jacob, part of Moses, part of Elias, part of Paul, &c. are in Heaven, in Glory, or in the Rest which is Glorious (and so of all the other (as if, when Moses and Elias appeared with Christ in the Mount to Peter, &c. it were not proper or true to say, Moses and Elias; but Part of Moses & El•…•…as appeared: And what Bodies appeared they in? were they Human, Earthly Bodies, or Angelical?) and by this, that they are not as yet absolutely Happy, or at Rest, without their little earthly Mansions or Tabernacles, when they must needs enjoy far better, viz. an Heavenly Cloathing and Mansion, or House Eternal in the Heavens; being the more Spi∣ritualized and changed into Spirituality, they are in a higher and more meet Capacity for that Enjoyment.

T. D. 2. God were not fully Abraham's God, or did not fully make good his Promise, if he Glorified one Part of Abraham, and not another.

Answ. God, in his Glorifying Abraham in a Spiritual Sate, and Body that transcends all Earthly Bodies, or that part (as he calls it) of Abraham, which is Spiritual, and therefore most capable of an Eternal Glory, he shews himself to be 〈◊〉〈◊〉 God, he being the God of the Spirits of all Flesh (and most eminently of his Children) and who hath all Souls in his Hand. But in Answer to what he saith hereaf∣ter, let us enquire, whether the Promise of God to Abraham and his S•…•…ed, of eternal Glory and Happiness, cannot be made good without the Earthly and perishing Organs.

T. D. 3. Nor were the Promise, to Glorifie Abraham's Soul, made good, without glorifying his Body too; for the Happiness of the Soul is not Perfect without the Body, its dear and beloved Companion; the Soul having a strong Desire * and Inclination to* 1.17 a Re-union to the Body, as the Schools not without good Ground determine: vid. Calvin Harm. Evang. in Mat. 22. 31, 32. Luk. 20. 38.

Answ. It is evident that this Man doth give this account (that the Happiness of the Soul is not perfect without the Body) not from any spiritual Sight of the Souls Happiness or Glory; for in Page 81. he confesseth, that the different Disposal of the Spirits of Man and Beast is not visible to the Eye of Sence, and but dimly to the Eye of Reason and Faith; although he has taken up∣on him by Tradition from Calvin, &c. to assert, that the Happiness of the Soul is not perfect without the Body: It

may be understood, that they have neither clear Reason, nor perfect Faith for this; and to be sure, while he and others assert it without either, we have no Reason to believe them. But to answer him closely; Both Calvin, T. D. the Schools, and divers Anabaptists are mistaken in this very Matter, and see not with the Eye of true Faith, either that the Happiness of the Soul is not perfect without the Body;

Or, that the Soul hath a strong Desire to a Re-union to the Body, •…•…hile they intend the Terrestrial, Elementary Bodies: for this implies the Soul to be in a kind of Purgatory or Disquiet∣ness, till the supposed Resumption of the Body; and their Assertion and Determination herein is Contraty to what the Apostle saith 2 Cor. 5. for we know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with Hands, eternal in the Heavens, ver. 1. for we that are in this Tabernacle, do groan, being burdened, &c. ver. 4. We are confident, I say, and willing rather to be absent from the Body, and to be present with the Lord, ver. 8. And said he, I am in a Strait betwixt two, having a Desire to depart, &c. Phil. 1. 23.

See now the Stress of the Controversie where it lieth, and that it is not only between these our Opposers & Us; but also between them and the Apostle Paul: Thus (viz.) Calvin, the Schools, 〈◊〉〈◊〉 and Anabaptists determine and conclude, That the Happiness of the Soul is not perfect without the Body; and that the Soul (when separate) hath a strong Desire and Inclination to a Re-union to the Body: But,

The Apostle Paul, as knowing, that when their Earthly House was dissolved, they had a far better, namely a Building of God, Eternal in the Heavens; Therefore, in the Earthly Tabernacle they gro•…•…ned, being burdened, as willing rather to be absent from the Body. By which it appears, they expected a more full Fruition or Felicity in the Heavenly Tabernacle, then in the Earthly: Their Soul did not desire after the Flesh, as these Opposers im∣ply; neither had they any such Delight therein, as fleshly Minds, and carnal Contenders have. Moreover, the Apostle from the Visions and Revelations of the Lord, saith, I knew a Man in Christ, above fourteen Years ago, whether IN the Body, or OUT of the Body, I cannot tell; God knows: Such an one caught up to the third Heaven — caught up into Paradise, and heard upspeak∣able Words, &c. 2 Cor. 12.

From hence consider, that being caught up to the 3d Heaven, into Paradise, he doth not place the Sight and Sence of this Condition upon the Body; for that he knew not whether he was In the Body, or Out of the Body, yet knew, that he was a

Man in Christ, and in the Revelation of the Lord: But he did not concern himself about this Earthly Body being so glori∣fied in Heaven or Paradise, as these Men do, and carnally think, who have neither Visions nor Revelations of the Lord concerning any such State, but Calvin and the School∣mens Determination, contrary to the Apostles.

But the presumptuous Confidence of our Opposers appears the more, in undertaking to assert or demonstrate the future State of the Soul, as not being in perfect Happiness without the Body, and as having a strong Desire after it, while yet they neither know the State of the Soul, nor have had so much as a Vision of the Glory thereof, or of the glorified spi∣ritual State of the Saints hereafter; for Visions and Revelati∣ons they deem to be ceased long since; and a Disposal of the Spirits of men after Death is not visible to the Eye of Sence, and, he saith, but dimly to the Eye of Reason and Faith: However, while these Men cannot but appear themselves so Dim in these Sublime Matters; and that, while their dim Reason cannot reach them, they cannot demonstrate to others, either that the Souls of the Just in Heaven are not yet perfectly Happy, or that they have such a strong Desire to a Re-union with the Body dissolved, the shew themselves imaginary In∣truders, puft up in their fleshly Minds, exercising themselves in things too high for them; and it were better for them to sit down in Silence, and wait in the Light to have some Sence and Knowledge of the true immortal Life, to quicken them to God; and not thus to busie themselves with unpro∣fitable Talk, brought forth from Imaginations of men, and not from any true Sight or Revelation of the Conditions of Saints, either here or hereafter.

His telling of Abraham's Soul living actually, is true; and as true it is, That his Soul is in perfect Felicity and Glory, and the more, being out of the Earthly Tabernacle.

But his saying, that the Body of Abraham (or Bodies of the deceased Believers) liveth potentially; for this we have his own Traditional Assertion, but not any Scripture-Proof or Phrase that suits it, nor rational Demonstration for it.

As to his saying, That if any shall say, that Christ's Argument, and his Application of it, proves but the Resurrection of the Good, &c. I say, his Application thereof seems but to extend to the Good, as in his saying, They whose God, God is, shall rise; yet he hath not proved the Rising of their Earthly Bodies, after they are dissolv'd to Dust, and reduc'd to their first Ele∣ments; but that there is a Resurrection of the Good; and who of us

questions that? The Resurrection of the Good or of the Just, being Glorious, and extending not only to Arising out of the Fall, out of Death that came by it, out of the Grave of Cor∣ruption, which hath followed, yea, out of the Dust of that Earth, and out of all Afflictions here; but also unto an In∣heritance of Eternal Glory hereafter; as, They that be Wise shall shine as the Brightness of the Firmament; and they that turn many to Righteousness, as the Stars forever and ever: So that they shall be so Celestial and Glorious, as that they shall incom∣parably excell these Terrestrial Bodies.

And therefore where it is said, That the Saducees and Qua∣kers Proposition be, that there is no Resurrection from the Dead; This is a Falshood against the Quakers; and their Sufferings testifie the Contrary: If a Man should say, that the Wheat or other Grain in the Eare, is not the self-same that was sown in the Earth; doth it therefore follow, that he denies the A∣rising of Wheat, or any Grain at all? Or that, when the A∣postle in Answer to the Question, that some foolishly put, said, Thou Fool, thou sowest not that Body which shall be; doth it therefore follow that his Proposition was that there is No Re∣surrection from the Dead?

And whereas T. D. upon Eccles. 3. 19, 20, 21. confesseth, That Men are said to be Beasts in respect to the Mortality of the Body, which being composed of the same Materials with brute Beasts, &c. By this the Reader may observe what kind of Body these men are contending for, and without which they reckon the Souls are not perfectly Happy; and which they say, The Soul hath a strong Desire to a Re-union with: And with what? but with the self-same Body, which is composed of the same Materials with brute Beasts. What! Cannot the Soul be •…•…erfectly Happy without this? O the gross Conceits of these Men! And what do they place their chief Happiness & Glory in? but in such a perishing Body, as is composed of the same Materials with brute Beasts, which being Dust, returns to the Earth as it was, and the Spirit unto God who gave it, Eccles. 12. 7. (as he saith true) to be disposed of as Justice or Mercy shall see meet. But where he saith, As for Ver. 21. If they be the Atheists words per∣sonated by Solomon, they note the Reason of his Opinion, &c. here∣in he appears doubtful, whether they be the Atheist's words, or Solomon's; for he dubiously varies again, and saith, If they be Solomon's own words, &c. Judge Reader; Is this man fit to discourse of the future States of Men or Saints in Glory, who (when Solomon speaks of the Spirit of Man that goeth up∣wards)

knows not, whether he personates the 〈◊〉〈◊〉's words; or his own? Whenas he further saith, The Spirit shall return un∣to God who gave it, chap. 12. 7. which is implied in his saying, The Spirit of a Man goeth upward: But for Men to follow their own Imaginations, and Traditions of others, concerning the future State of Man, which they have no spiritual Sight of; as also to determine, that the Soul (a•…•…ter Man's Decease) hath such a strong Desire after the Terrestrial or Carnal Body, that it is not perfectly happy without it, this (while they have nei∣ther Truth nor Reason to demonstrate it) doth really tend to open a Gap to Atheism, and to make People Atheists, who are not come to know an Immortal Principle in themselves to depend upon, whereby the true Knowledge of Life and Im∣mortality is to be revealed, without which men are 〈◊〉〈◊〉 in their Knowledge, as this man grants; the Difference bet•…•…ixt Man and Beast as to their future State, not being visible to the Eye of Sence, as their Agreement in Dissolution is, therefore the Difference is only truly to be seen by a Spiritual Eye, open∣ed by the Divine Light, whereby the Spiritual and Immor∣tal State of Man is seen, and the Glory of the Righteous beheld in the Everlasting Kingdom of God, which Flesh and Blood cannot inherit; neither can the Carnal Eye see the invisible God: And I must conclude, that while T. D. from 1 Cor. 15. affirms, the whole drift of the Apostle in a great part of the Chapter is, to shew that the same Body shall rise, &c. he doth but herein impose and beg the Question; and I cannot at all gra•…•…t him his Assertion to be true, while the Apostle plainly distinguisheth between the first Adam and the Second, the Earthly and the •…•…eavenly; The Natural Body, and the Spi∣ritual, the Celestial and the Terrestrial; and saith, Thou •…•…ool, Thou sowest not that Body that shall be; and Flesh and Blood cannot inherit the Kingdom of God. How plainly do these Passages contradict our Opposers? As also is it not evident that the Man opposeth himself, in granting, That the Body shall rise with so differing Qualities, that it shall be as unlike to what it was before as the standing Corn to the Seed put into the Earth, or as one S•…•…ar is to another in Brightness and Lustre; how shall it then be the self∣same Terrestrial Body? For first, Is the st•…•…nding Corn the self∣same Seed that is put into the Earth? Secondly, Are the Bodies Ce∣lestial (as those of Sun, Moon and Stars) one and the same with Terrestrial Bodies, as those of Men, Beasts and Fishes? Verily I find nothing in this Man's Work about this Subject that has any real Weight in it; and what he hath said of any seem∣ing

Stress, it is answered here, and in my Answer to the rest. I desire the Lord may open all their Understandings, and so quicken their spiritual Sences, as that their Minds may be truly spiritualized, that they may be more upon Spirit, and less upon the Flesh, so as to be mor•…•…ified unto the Flesh, that they may know a Life in the Spirit, wherein they may live unto God in Righteousness here, and Glory herea•…•…ter; to set down with 〈◊〉〈◊〉, Isaac and Jacob, in the Kingdom of God.

Finally, in these two Questions much of the Contro∣versie is res•…•…lved about the •…•…uture Rew•…•…rds of •…•…ouls, or of Men after Dissolution, viz.

1. Whether the Righteous •…•…e capable of perfect Happiness, or the full Frustion of the 〈◊〉〈◊〉 Rest, when separate from the Earthly 〈◊〉〈◊〉 or Terrestrial Body; Ye•…•…, or Na•…•…?

This may be considered and resolved in this Question, viz.

Whether the Angels of God in Heaven (unto which the Chil∣dren of God and the Resurrection are equal) are in perfect Felicity and Glory, who do not exist in Terresirial Bodies, or whose Organs or Cloathing is not Earthly, but Heavenly?

2. Whether the Wicked be capable of absolute Misery when se∣parate from the Earthly Tabernacle; Yea, or Nay?

Which on the other hand by the like Reason may be considered and resolved in this Question, viz.

Whether the Devil and his Angels be not capable of Everlasting Fire, prepared for them without Terrestrial Bodies? And then, Whether the cursed Workers of Iniquity (who live and dye in Sin) are not to be sentenced into the same Everlasting Fir•…•…? But,

If it be supposed that the Wicked cannot be absolutely mi∣serable without their Earthly and Elementary Body or Out∣side; and therefore they must have it again, to aggravate their Torment: Doth not this then suppose, that their Tor∣ment must be Worse then that of Devils, that have not such Bodies supposed to aggravate their Torment?

Howbe•…•…t though the Judgment of the Wicked be many times figuratively expressed, and set out in Scripture by Pa∣rables and Similes; yet still there is a Reality of Judgment and Torment therein signified in apt Resemblances obvi∣ous to the Sences; as Tophet is ordained of old; yea, for the

King it is prepared, he hath made it deep and large; the Pile thereof is Fire and much Wood; the Breath of the Lord like a Stream of Brimstone doth kindle it, Isa. 30. 33. and, Bind him Hand and Foot, and cast him into ulter Darkness; there shall be Weeping and Gna•…•…hing of Teeth, Mat. 22. 13. As also, If thy right Eye, Hand or Foot offend, pluck it out, or cut it off, and cast it from thee, as being better that one Member should perish, then the whole Body should be cast into Hell; where the Worm dyeth not, and the Fire shall never be quenched, Mat. 〈◊〉〈◊〉. 29. Mark. 9. 49. to the end. Which still argues, that the Impenitent and Wick∣ed are liable to meet with real •…•…orment; and that he hath spiritually his proper Being and Habit consisting of such spi∣ritual Parts and Sences (having an evil Eye, a polluted Mind, and defiled Conscience, covered with Guilt, pressed down with the Body of Sin, and perplexed with Horror) wherein he both receiveth the Deeds 〈◊〉〈◊〉 in the Body, and is capable of absolute Misery in the Fire which shall never be quenched, where the Worm dyeth not.

As also it is said, The Rich Man also dyed and was buried; and in Hell he lift up his Eyes, being in Torments, and seeth Abraham afar off, and Lazarus in his Bosom; and he cried & said, Father Abraham, have Mercy on me, and send Lazarus, that he may, dip the Tip of his Finger in Water, and cool my Tongue; for I am tormented in this Flame, Luk. 16. 23, 24. When his Body was buried, yet he had the Sence of Torments that seized upon him; and a Sight of the other's Felicity which he himself had lost: Therefore as Christ said, I say unto you, my Friends, be not afraid of them that can kill the Body, and af∣ter that have no more that they can do, but I will fore-warn you whom ye shall fear, fear him, which after he hath killed, hath Power to cast into Hell; I say unto you, fear him, Luk. 12. 4, 5.

A Summary of the Difficulties, in the Point in Controversie.

FInally, The Controversie is run up to these Difficulties, which I object upon our Opposers Doctrines and Conceptions:

1st, How the self same Bodies should arise compleat after dissolved to Dust, without a New Creation, appears not, nor is it demonstrated by them.

2. If a New Creation of compleat Bodies of the same Dust and Elements should be conceived or admitted, it is Incredible, that God should create any corrupt, sinful or polluted Bodies thereof for perpetual Torments, seeing his Works are pure; And as Incredible, that he should make a pure Body to be invested with the former Evil Habit of Sin and Corruption, for perpetual Torment in Hell-Fire; and to be sure, the first Elements or Dust of dissolved •…•…odies is as pure as at the first.

3. If Infants be supposed to arise at the Stature of Men, how can theirs be the self-same Bodies they were?

4. How the Body of the Saints, and Children of the Re∣surrection, should be either a Celestial, Spiritual, Glorious; or Angelical Body, and they Equal unto the Angels in Heaven; and yet the self-same Earthly, Elementary Body that dissolveth to Dust, &c. such a strange Transubstantiation appears not, unless that the Natural Body and the Spiritual, the Terrestrial and the Celestial, the Human and Angelical be both One and the Self-same.

5. That the Soul should not enjoy her self in absolute Fe∣licity or Misery, in perfect Glory or Contempt (in her pro∣per Vessel or Cloathing spiritually) without the Earthly Cloathing, which is Dust, appears not, while the Children of the Resurrection are equal unto the Angels of God in Hea∣ven, which are absolutely Happy; and the Devil and his Angels absolutely Miserable.

6. We cannot believe that the Invisible, Infinite God should be seen with the Bodily or fleshly Eyes, after Disso∣lution; not that Job intended he should see God with his Flesh or bodily Eyes; It being in consistent both with his be∣ing an Invisible. Eternal or Infinite Spirit, and with the true spiritual Sight of him which Job received, Job 42. 5.

7. That the Seed to which God giveth a Body as it plea∣seth him, 1 Cor. 15. and the Body given to it, should be one and the self same Earthly Body, is a non-sensical Doctrine, and an apparent Incongruity.

8. That the Terrestrial Bodies should be so desirable to the Souls of the Righteous after Dissolution (for the compleating their Felicity, and perfecting their Glory) ap∣pears plainly inconsistent with their desiring here, to be dis∣solved and to be absent from the Body, to enjoy and possess a Building of God, au House eternal in the Heavens.

Or that the Souls of the Righteous should be so vari∣able, as to desire to be absent from the Body, and present∣ly after Dissolution to desire the Resuming of the same Earthly Body, or a Re-union to it: This implicitely ac∣cuseth the Souls of deceased Saints, with being in their Affections both Earthly, Variable and Unquiet, as in a kind of Purgatory: Which we can never assent to.

Thomas Vincent's Illustrations ABOUT THE RESURRECTION, Which we may look upon as the Sense of the Rest, and as the Explication of their Doctrines and Opinions, who are Opposing the Spirituality of our Testimony about the Resurrection.

[Among which some Truths are intermixt, though his gross and carnal Conceptions about the Point we cannot close with.]

His Illustrations are in his Book, entituled, Christ's Certain and Suddain Appearance to Judgment.

Collected and Placed in his own Words, as followeth [for the Seri∣ous and Spiritual-minded Readers to judge of.]

T. V.

GIve me leave to illustrate the Resurrection a little further; and here I shall endeavour to set it forth by an Allusion to that notable place, Ezek. 37. and* 1.18 ten first Verses, pag. 16. some thing like this will the Resurrection be at the Last Day.

Now the Bones and Bodies of all former Generations are scattered up and down in the Valley of the Shadow of Death; some are sunk into the Deep, others are buried in the Earth; the Flesh is consum∣ed and resolved into its first Elements; and the Bones of some remain, of others are mouldred into Earth: Now when the Lord Jesus Christ, the Son of God, shall come down from Mount Sion, which is above, in∣to the Valley of this inferiour World, he will Prophesie over all the Bo∣dies and Bones of all the Children of Men that are dead, and speak unto them to Live; he will say unto them whilft they lie rotting in their Graves, Live; he will say, Awake ye that sleep in the Dust: And Oh, what a Noise and Shaking will there be then in the Ground? What a clattering of Bones together in the coming of Bone to his Bone? If the Body hath been quartered and buried, part in one place and part in another (as the Levite's Concubine, who was divided into Twelve Parts, and sent to the Twelve Tribes of Israel, and it is likely buried in twelve distinct places) the Bones will fly through the Air out of all those places, and meet together in one Body: Oh! what a great part of the Air, Water, and Earth will there run into Conjunction, by the Command of Christ, and be turned into those very Bodies which were resolved into them by Death, and the Corruption of the Pit? But with

the Addition of such new Qualities as shall sublimate, spiritualize,* 1.19 and refine them from all that Dreggishness, and ill humour that shall be the Foundation of any Sickness or Death forever, then the Bones will come together, & be made like Stones for Strength; then the Sinnews will be, as it were, Iron Sinnews, and the Flesh, Brass* 1.20 such Strength will be put into them, as I conceive, is not to be found in the strongest Creatures which hitherto God hath made, that they might be fitted, the Bodies of the Righteous for an Eternal Life of Happiness, and bear∣ing the Glory of Heaven; The Bodies of the Wicked for an Eternal Life of Misery, and bearing the Torments of Hell, pag. 17, 18. But, what a Stirring will there be in the Earth? Those which are alive, will wonder to see such a strange Metamorph•…•… of the Ground, to seel Men and Women stirring and moving under their Feet, arising and crou∣ding for Room amongst them? Then will the Lord bring down all the Souls of the Righteous which have been in Paradise with him many Years, and they shall find out their own Bodies: And he will open the Prison of Hell, and let out the Souls of the Wicked for a while, that they also may find out their own Bodies, pag. 19. The Book of God's Re∣membrance will be opened; This we are to understand in a Spiritual Sense, not* 1.21 as if there were a real Book, which God did make use of for his Remembrance of things, as Men do who have Frail and Weak Memories, pag. 22. The Spirits of all the just Men and Women made persect, shall then come down, and enter again into their Old Habi∣tations* 1.22 pag. 31. when the Soul left the Body vile to putrifie and cor∣rupt in the Grave, and shall finde it come forth more Bright and Glori∣ous then Gold* 1.23 after it hath been resined in a Furnace. If the Love between the Soul and the Body were so great, when the Body was so vile, and the Soul so Sinful; what will it be when both are glo∣rified? If the Conjunction between the Soul and Body were so sweet when the Body was so Frail and subject to Death, and the Soul a Spi∣ritual and Never-dying Subscance, what will it be when the Body shall be made immortal and in some sort spiritual* 1.24 pag. 32. No sooner are they awakened, and risen out of their Graves, but they are enter∣tained by Angels, those Holy and Excellent Creatures, when before in the Body they were too low, and unfit for their Acquaintance; but they will then know them, and be able to discern the Beauty of those lovely Spirits, pag. 33. They will arise like so many shining Suns* 1.25 out of the Earth, pag. 34. They admired to see the Saints, and to see themselves so transformed, pag. 36. He will bring the Keys of Death and Hell along with him, and open both these Prison Doors, not to give Liberty and Release to the Prisoners: But as prisons are opened at Assizes, to bring them sorth unto Judgment* 1.26 he will open the Prison of Hell and all the Souls of the Wicked shall come forth like so many 〈◊〉〈◊〉 cut of the bottomless Fit, and he will open the Prison of the Grave, and all their Bodies shall creep Like so many ugly Toads out of the Earth, and then Soul and Body shall be joyned together again; and this Meeting will be sad beyond Expression: Then the Meeting of the Souls and Bodies of the Wicked will be dolesul, pag. 46, 47. It is said that the vile Bodies of the Righteous shall be made like unto Christ's Body in Beauty and Glory* 1.27 but the Bodies of the Wicked

will have another Hew and Fashion; if it were possible to fashion Bodies like Devils, those impure and foul Spirits, such spiritual Bodies the Wicked should have: Be sure their Bodies shall have no Glory put upon them; but as they lay down Vile Bodies, they shall rise up far more Vile* 1.28 — The Bodies of the Wicked most probably will be Swarthy, Black, Ugly, Monstrous Bodies, p. 48. — The Blackness and Dread of the Soul would quickly appear in their Countenance; besides the Impressions which the Fire of Hell will have upon them — & if the Body be black, how black will the Soul be, after so long abode with foul Devils in the lower Regions of Darkness? And when such foul Souls and such vile Bodies meet, what a Meeting! what a Greeting will there be! We may fancy a kind of Language to be between them at that Day; The Soul to the Body, Come out of thy Hole, thou filthy Dung∣hil, Flesh; for the Pampering and Pleasing of whom, I have lost my self for∣ever; who hast stolen away my Time, and Thoughts and Heart from God, and Christ, and Heavenly Things, to feed, and cloathe, and che∣rish thee, and make Provision to satisfie thy base deceitful Lusts, when I should have been making Provision for thine and mine Everlasting Hap∣piness. Awake, and come forth of the Dust, thou Bewitching Dirty Flesh, who didst lull me asleep so long in thy pleasing Chains, until thou didst suddenly open thy Doors, and thrust me out, where I was awakened in Torments before I was aware; Now I must come into thy Doors again, that thou mayst share and taste the Bitter Issue of sinful Pleasures and Delights: And, O how will the Body be affrighted, so soon as the Soul is entered, p. 49. — The Body to the Soul, And hast thou found me out, O my Enemy? Couldst not thou have let me alone, to lie still at rest in this sweet Sleep? Hast thou used me as a Slave, and employed all my Members as Servants of Iniquity and Unrighteousness, and 〈◊〉〈◊〉 thou come now to Torment me? and is this the Fruit of all the Pleasures we have taken together? Shouldst not thou have been more VVise, and provided better for thy self and me.? O! what Cryes and Shreeks will the Tongue give forth, so soon as it hath recovered its Use? p. 50.

2. The second Antecedent to the Judgment of the Wicked, will be their Meeting with Devils — to entertain them at their Resurrecti∣on; and then they will not appear unto them like Angels of Light, as sometimes here they have done, p. 50. — but they will spit forth their Venom and Malice then in their Faces; possibly they may buffet their Bodies, and lay painful Stroaks upon them: surely they will terrifie their Souls for those Sins they have drawn them unto the Com∣mission of p. 51. — How will they be affrighted at the Apparition of* 1.29 so many Devils about them? — when they shall lash their Spirits with Horrible Scourges, when they shall seize upon their Bodies, and Tear them and Drag•…•… them to the Judgment Seat, and there is none to Rescue and Deliver them

3. The Third Antecedent to the Judgment of the Wicked will be their Meeting one with another — O what an innumerable Com∣pany of Rebels, and Traytors, and Villains will then be got toge∣ther? How fiercerly and horribly will they look one upon another? And if they speak, what Language of Hell will there issue forth of their Lips? They may meet with their old Companions and Fellow∣Sinners;

but it will not be like such as they now call Meetings of Good Fellowship, when they get together in a Tavern, & Ale-house, or some∣House of Wickedness, to Drink, and Sing, and Daunce and Sin, and make Merry in the pleasing of their Flesh; they shall not then have Ale, and Wine, and Women, and Musick, or any Incentives to Mirth and tensual Pleasures — O the Angry Countenances the Wicked will have on that Day! — O the Angry Speeches! How will they Rage and Storm at one another, p. 52. — O the Horrible Noise that will be amongst the Damned Crew, when they are got together! It may be from Words they fall to Blows, and Tear one anothers Hair, and Spurn at one anothers Bellies, and Bite one anothers Flesh, and even Claw out one anothers Eyes* 1.30 we cannot conjecture so much of the Misery of the VVicked, as will be on that Day, p. 53. — Friends will be together at that Day as at other times; Some will be in Chur∣ches together, it may be Ministers preaching, and People hearing, as you are hearing me this Day: Suppose that the Heavens should just now open, and you should hear the Sound of the last Trumpet, then all you that are Believers, would immediately be caught up into the Clouds; but all you that are Impenitent and Unbelievers, would be left behind: VVhat Terror would fall upon you, to see us caught a∣way from you?* 1.31 It may be some of you might come hanging a∣bout me and others, when you see us arrayed in shining Garments; O take us up along with you! VVhat, will you leave us behind? Alas! what can I do for you then? p. 54. — I came with Oyle of∣ten to Sell* 1.32 from my Lord and Master; and you might have had it for nothing; you might have bought it without Money* 1.33 and without Price; but then you •…•…leighted and refused all Proffers of Grace which were made, p. 56. Alas•…•… VVhy do you hang about me with Tears and VVeeping? VVhat can I do for you now? Can I carry you all up with me in my Arms? If all of us together could hand and help some of you up into the Air with us, and bring you into the Presence of our Dear and Glorious Redeemer, with what Confidence could you stand before him? with what Face could you look upon him, when you are so Black and Filthy? VVould not your Looks betray you to be none of our Number? Would not your black and Trembling Joynts speak what you are? — Could we carry you up with us? If you should lay hold on us, would not the Angels snatch us out of your Arms? or would not Devils tear you away from us? pag. 58. — The Saints are all risen, and have put on their Glorious Attire, and we are called for: It is your own Faults* 1.34 that you did not help to fill up this Number, p. 59 — The whole Innumerable Company of Saints shall attend Christ in white shining Garments, with Bodies like unto Christ, more Beautiful and Glorious then the most spendid Attire can make them, pag. 66. — The Accusers of, and Witnesses against the Wicked, they will be, 1. God. 2. Men. 3. Devils. 4. Them∣selves. First, God's Justice will arraign the Wicked before the* 1.35 Judgment-Seat of Christ, p. 78. — 2. God's Goodness, and Bounty and Patience will accuse them — 3. God's Omniscience will be a Wit•…•… ness against the VVicked at the Day of Judgment, pag. 79. —

1. Ministers will be the Accusers and VVitnesses against the

VVicked, p 80. — 2. The Godly Friends of the VVicked will be their Accusers, and VVitnesses against them — 1. The Believing Husband will then accuse and witness against his Unbelieving VVife, pag 83. — 2. The Believing Wife will then accuse her Unbelieving Hu•…•…band, p. 84. — 3. Believing Parents will VVitness against their Ungodly Children, p. 85. — 2. The Ungodly Friends and Com∣panions of the VVicked will at that Day be their Accusers, and wit∣ness against them — 3. Devils will be the Accusers and VVitnes∣ses against the VVicked, p. 86. — 4. The VVicked will be accused by themselves, their own Thoughts shall accuse them in the Day when God shall judge the Secrets of Men by Jesus Christ; their own Consciences will accuse them, and be as a Thousand Witnesses against them: They will find all their Sins registered in that Book; and that Book will then be opened; and they will not be able to de∣ny one word of what they shall find there recorded — Concerning the Conviction — Suppose that this very Day were the Day of Judg∣ment, and in this very Church were the Judgment-Seat; that here were a great white Throne, and the Lord Jesus Christ sitting upon it in his Glory, with Millions of Holy Angels about him, and all the Saints in white at his Right Hand; and on his Left, all the VVicked gathered together into one Body, as it will be at the Last Day; And the Judge should cry with a loud Voice, Bring the Prisoners to the Bar, Bring the Sinners to Judgment, p. 87. and so summon and convict particular Sinners; 1. Come forth all ye Ignorant Per∣sons, who have not known the Father, nor me, nor the Mysteries of Salvation; who lived in Darkness, and loved Darkness, and hated the Light, le•…•…t your Deeds should hereby have been reproved — had you an Ear, and yet not hear, so as to learn? Had you an Eye, and yet not see, so as to understand? And if you were Naturally Blind, had not I Eye-salve? Could not I have opened your Eyes? was I not willing* 1.36? Did I not stand in the Gates to call upon you? How long ye Simple Ones will you love Simplicity, and Fools ha•…•…e Knowledge? Turn unto me, and I will pour out my Spirit upon you, and make known my VVords unto you? Have you neglected me through Ignorance? Is not your Fault double, because you have neglected Knowledge too? Did not you hate Knowledge, and therefore disregard•…•…? Did not you love Sin, and therefore shunned the Light* 1.37 which would have discovered it, and disturbed you in your wicked Courses? Have you liked Darkness so well? and is it not 〈◊〉〈◊〉 then that you should go to the Place where there is Blackness of Darkness forever? TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT.

2. Come forth all ye Sloathful & Unprofitable Persons; Had not ye Ta∣lents committed to you for my Use and Service? and what have ye done with them? did you bury them in the Earth,* 1.38 p. 88. 89. Did not Hell gape for you long ago, and Devils long for this time, when you should be delivered into their Powers? TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT.

3. Come forth all that have neglected Family-VVorship, and ne∣ver sought after God in your closets, p. 90. If you had not A∣bility to Pray at first with others, might not you have attained it,

had you used to Pray by your selves: VVas it Curiosity and Elegan∣cy of VVords, that God so much looked for? Would not Sighs and Groans have been understood? p. 91. TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT.

4. Come forth all ye Sabbath-Breakers, you that have spent the Day in Sleeping, in Eating and Drinking to Excess, who instead of Holy Meditations have been thinking and contriving your worldly Busi∣ness, instead of Religious Conferences, p. 93. TAKE THEM DEVILS, BIND THEM HAND AND FOOT.

5. Come forth all ye Swearers, and Prophaners of the Name of God, p. 94. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 6. Come forth all ye Scoffers at Re∣ligion, and the zealous Professors thereof, pag. 95. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 7. Come forth all ye Persecutors of my Disci∣ples, pag. 96. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 8. Come forth all ye Intemperate and Liscentious Persons, p. 97. Come forth all ye 〈◊〉〈◊〉, pag. 98. Come forth ye Drunkards, pag. 99. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 9. Come forth all ye Adulterers: Come forth all* 1.39 Covetous Persons whose Treasure and Heart, and Hope, and Con∣fidence hath been in Earthly things, who have made the VVorld your God, p. 100. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 10. Come forth all ye Unmerciful Persons, p. 101. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 11. Come forth all ye Unrighteous Persons, who have wronged Widdows and Or∣phants; who have over-reached your Neighbours in your Dealings; who have heaped an Estate together by Unrighteous Practices, who have squeezed and oppressed the Poor,* 1.40 TAKE THEM DLVILS, BIND THEM HAND AND FOOT. 12. Come forth ye Lyars; you who have taught and accustomed your selves to this Sin, pag. 103. TAKE THEM DEVILS, BIND THEM HAND AND FOOT. — 13. Come forth all ye Slanderers and Backbiters, p. 104. TAKE THEM DE∣VILS, BIND THEM HAND AND FOOT. 14. Come forth all ye Proud and Ambitious Persons, pag. 105. Take them Devils, Bind them Hand and Foot. — 15. Come forth all ye En∣vious and Malicious Persons, p. 106. Take them Devils. — 16. Come forth all ye Wrathful and Contentious Persons; Take them Devils. — 17. Come forth all ye Civil and Moral* 1.41 Persons, p. 108. Take them Devils. — 18. Come forth all ye Hypocrites, p. 110. Take them Devils. 19. Come forth all ye Backsliders and Apostates from me and my Wayes; You that turned back to Wayes of Prophaneness, and open Wickedness, after some time of Profession, p. 111. Take them Devils. — 20. Come forth all ye Impenitent Persons and Unbelievers, p. 114. Take them Devils, pag. 115. — And when the Sentence is pronounced by the Judge upon the Wicked, O what direful Shreeks will they give forth With what Horror will they cry out, How shall we be able to endure

the Devouring Flames, and Everlasting Burnings of Hell? p. 117. The Torment of the Bodies of the VVicked will be dreadful, through the Sence of the Fire which will be kindled about them, and burn more horribly then London's Fire did, when it had got into the Heart of the City: Their Torment will be greater then if scalding Lead (p. 135.) were poured into their Bowels; then if they were torn in pieces with wild Horses; then if their Breasts were rip•…•…up, and their Hearts were pluckt out with Burning Pincers; it will be worse then if they were cast into a Caldron of Boiling Pitch or Lead; or put into Pha∣laris Bull, or Nebuchadnezar's Fiery Furnace, p. 136. and every Member of the Bodies of the Wicked will be Tormented: O how will their Eyes glaze? their Tongues roar?* 1.42 their Hands and Feet fry? their Flesh roast? No Part will be free from the Devouring Flames of this Horrible Burning Fire, p. 137.

Something for the SPIRITUALITY OF THE RESURRECTION, Being some Passages touching the NATURE of the BODY OF CHRIST After his RESURRECTION and ASCENSION; (Whose Glorious Body ours shall Resemble.) Out of H. Moor's Search into the Nature of a Glorified Body, Apol. Chap. 3. (pag. 494. of his Modest Enquiry into the Mystery of Iniquity.)

The CONTENTS.

That it is a Heavenly Body of an Angelical Property, a Spiritual Body, a Celestial Body: That the Heavenliness of the Glori∣fied Body imports the Brightness and Splendor thereof: That the Lucidity of these Bodies is also testified by Ancient Fathers: he forbears to affirm it to consist of Terrestrial Flesh and Bones; but admits of Celestial and Spiritual Flesh and Bones, confes∣sing to Paul's Enarration of the Mystery of the Resurrection, 1 Cor. 15.

IN his Answer touching the Lucidity of Christ's Body after his A∣scension, he saith, The Soul may even enjoy her self, out of her Terrestrial Body.

That the Glorified Body is Organized, which he calleth Organized Light.

That if the Objecter understand Terrestrial Flesh and Bones, is it a Fault to deny it? That the Body of Christ in Heaven is not Terrestrial Flesh and Bones, but of a more refined Nature; for the Apostle saith expresly, That Flesh and Blood cannot inherit the Kingdom of God, 1 Cor. 15. 50.

That according to Testimony in Scripture. we shall find, that a Glorified Body, or that Body wherewith they shall be rewarded, who shall attain to that blessed Resurrection, which is the most precious Hope of all true Christians, may be dignified with these three Titles, Angelical, Spiritual, and Celestial: It is an Angelical Body, because the Sons of the Resurrection are said to be in every actual Respect, that tends to any real Perfection or Happiness, equal unto Angels, Luk•…•… 20. 36. (viz.) not only in that thing of Immortality, but the Sons of the Resurrection are absolutely in all such actual Respects (as above intimated) equal to the Angels: nor can the Condition of the Bodies be left out as touching the Nature and Glory of them; but a Son of the Resurrection, and an Angel must be in every such Regard all one; our Saviour seems plainly to assert so much.

That those that are once the Sons of the Resurrection, plainly be∣come Angels thereby — for they were Sons of God in a moral or spiritual Sense before.

It will conduce something to the better understanding of the Nature of a Glorified Body, if we make search into Scripture, what the Nature of the Angelical Bodies is; it is said, Psal. 104. Who maketh his 〈◊〉〈◊〉 Spirus, and 〈◊〉〈◊〉 Ministers a Flame of Fire: Upon which Text Grot•…•…s doth freely and truly (I think) not unscilfuly comment after this manner, Esse Angelis corpora, sed subtilissima, non Pythagorae tantum & Platonis schola sensit, sed & Judaei & veteres Christians, &c.

That the Fathers were of this Opinion, Agrippa in his Occulta Phi∣losophia hath also noted.

That there are many Instances how Igneous and Lucid they, name∣ly, the Bodies of the Angels, are, with which the best of them are invested, as truly that of Exod. 3. 2. Acts 7. 30. which answers well to that of Hebr. 1. 7.

The Bodies of the more Glorious Angels are Igneous and Lacid.

That also is a remarkable Example of the Lucidity of the Bodies of Angels, which we have Acts 12. where, while Peter was sleep∣ing betwixt two Souldiers in the Prison, bound in Chains, the Angel of the Lord is said to come upon him, and a Light to shine in the Prison, &c.

I will add one Instance more, which is, Dan. 10. 5. where the Angel that instructed Daniel, is thus described; Then I lifted up mine Eyes, and looked, and behold a certain Man cloathed in Linnen, whose Loins were girded with fine Gold of Ophaz; his Body was also like Be∣ryl, and his Face as the Appearance of Lightening, and his Eyes as Lamps of Fire, &c. This Appearance certainly of this Angelical Shape is Fiery, Lucid and Glorious: It is manifest that they are very Luminous and Glorious.

Whoever is invested with such a Body, as is reserved for the Sons of the Resurrection, will be, if he please to shew himself thus Lucid and Glorious; of which I shall want no more Examples then that one of our Saviour Christ's Body; for all ours, at the Resurrection, are to be made like to his Glorious Body; and how Lucid and Angelical his Body was after his Ascension into Heaven, may appear from

Apocal. 1. 13. where one like unto the Son of Man, is said to be cloa∣thed with a Garment down to the Foot, and girt about the Paps with a Colden Girdle; his Head and his Fair to be white, like Wool, as white as Snow; that his Eyes as a Flame of Fire, and his Feet like unto fine Brass, as if they were burning in a Furnace; and his Voice as the Sound of many VVaters; a sharp Two-edged Sword came out of his Mouth; and his Countenance was as the Sun, shining in his strength. This Body, I think, is sufficiently Lucid, and expresly and almost ex∣actly conformable to that of the Angel which appeared to Daniel, as any one may observe, that listeth to compare them.

The like Appearance of our Saviour se•…•…meth to be also, Apocal. 10. where an Angel is said to be cloathed with a Cloud, with a Rain-Bow on his Head, and his Face to be as the Sun, &c.

I will add his Appearing to an out of the Heavens, as he was going to Damascus, Acts 9. that suddenly there shined round a∣bout him a Light from Heaven, &c. above the Brightness of the Sun, Chap. 22. 6. & 26. 13. Which again doth not only assure the Rea∣lity, but the exceeding great Splendor of the Corporeal Presence of Christ; which is also agreeable to that in Apocal. And his Counte∣nance was as the Sun shining in his Strength.

Out of all which, I hope, it is plain enough, that as our Saviour hath said, That the Sons of the Resurrection do become i•…•…so facto An∣gels in Condition, as well for the Splendour and Constitution of their Body, as their Immortality. The Body of our Saviour, after his Re∣furrection, being so accurately answerable in Light and Glory to the most illustrious Appearances of Angels, in either the Old or New Testa∣ment; and this alone, one would think, might be sufficient to assure us of the Lucidity or Luminosity of the Body of Christ, as also of all our Resurrection-Bodies.

For the Spirituality of this Body, see 1 Cor. 15. 44. It is sown a natural Body, it is raised a spiritual Body; there is a natural Body, and there is a spiritual Body, &c.

I think it is most reasonable to understand the Resurrection-Body to be called Spiritual, not for that it is actuated by a Spirit (for the Soul is a Spirit, that actuates the natural Body) but for that the Body it self is become spiritual; which I must confess, Calvin seems abhorrent from, but meerly out of his Ignorance in Philosophy; for he reprehends those, qui substantiam corporis putant fore spiritualem, &c. Calvin seems to be afraid of the Opinion of the Body being spiritual, as implying a substantial Change, &c.

There is not any Inconvenience to admit, that the Resurrection•…•… Body is a spiritual Body, that is to say, that the Contexture of it is of more subtil Parts then those that constitute the Earthly Bodies, pag. 498.

[And so he distinguishes between that Terrestrial Statue, or Body that Adam had, and the Spiritual Bodies of those that are made con∣formable to the last Adam, and to his Glorious Condition.]

Such as are not of a stupid and Statue-like Condition of themselves,

but of such a Nature as hath an Activity in it self, and doth most won∣derfully contribute to the most lively and most divine and enlarged vitall Operations of the Soul.•…•…

[In this Manner hath he g•…•…ven his Distinction upon the Words, It is sown a Natural (or Animal) Body, it is raised a Spiritual Body.]

The Resurrection Body is Heavenly or Celestial; as the first Man is of the Earth, Earthly; the second Man is the Lord from Heaven: as is the Earthly, such are they that are Earthly; and as is the Heaven∣ly, such are they also that are Heavenly; and as we have born the I∣mage of the Earthly, we shall also bear the Image of the Heavenly: And then it follows, But this I must tell you, Brethren, That Flesh and Blood cannot inherit the Kingdom of God — not that they shall only have Heavenly Bodies in a moral Sense or spiritual Meaning; Bodies in which they shall be Heavenly-minded [For such Slips as these, and dilute Sences, are very Dangerous, &c.] but that they shall have an Heavenly Body in that Sense that Adam had an Earthly, which was not called an Earthly Body, for that he was Earthly-minded in it, but because his Body was of an Earthly Substance.

Really and Physically Heavenly, not only Morally; we shall be such in our Corporeal Constitution as our Celestial Lord is in his; we shall bear his Image of Heavenly Glory and Brightness, not only in a Moral, but Natural Sense — nor can I imagine how Interpreters could be carried so forcibly off from so obvious and true a Sense, had it not been by reason of some false Pre-conceptions in Philosophy that had corrupted their Minds, and perverted their Judgments, namely, the Hypothesis of Ptolo•…•…e and Aristotle.

By an Heavenly Body, I would understand an Angelical Body.

That the Heavens are fluid, according to the most ancient and divinest Philosophy, as the very Notation of the Hebrew word intimates.

Our Resurrection-Bodies will be furnished with the Seeds and Prin∣ciples of Light and Splendour, and be more Beautiful, and more full of Lustre and Glory, then the Heavenly Matter it self; as that part of the Earth, which becomes an humane Body, is more precious and beautiful then the Earth it self before it be modified into a Frame fit for the Functions of Life: So that whether we consider the Angelical∣ness; Spirituality or Heavenliness of the Body at the Resurrection, there is all Reason to conclude, that it will be of a Bright and Lucid Nature; which is not only agreeable to Reason and the Scripture, but also to the Sayings of the Fathers themselves, as S. H•…•…rom, S. Ma∣cariu•…•…, S. Ephrem, S. Austin, as you may see in Vossius, in his Theses de corpore glorioso.

But nothing more express for our Purpose then that of S. Ephrem, in his Discourse of the Resurrection, viz. Justorum corpora septu∣plum supra solis 〈◊〉〈◊〉 radios.

How Angelical, how Spiritual, how Heavenly or Celestial, how refulgently Bright and Glorious the Bodies of the Blessed are, &c. and more particularly the Body of our Saviour, that shone about Saint Paul, and Saint John, as the Sun in his Strength, &c?

The first Man is of the Earth, Earthly; the second Man, that is,

the Lord Jesus, the Heavenly Man, from Heaven: And who should be intirely Heavenly if not He? And what has Earth to do to ei∣ther descend from Heaven, or 〈◊〉〈◊〉 〈◊〉〈◊〉? or what Body more radi∣ent or refulgent then the Sun in his greatest Brightness can be vitally Organized, but it must be of an Heavenly Nature indeed?

We have all Reason in the World to conclude the Body of our Saviour intirely Cele ial.

T•…•…e Terrestrial Modifications of his Body were changed — all cloggings thereof were quel'd and abolish'd.

〈◊〉〈◊〉 and Blood cannot i 〈◊〉〈◊〉 the Kingdom of God; and I think there is the ame Reason of Flesh and Bones, viz. I understand natural Flesh and Bones not glorified.

I demand by what Creed t•…•…at hath the •…•…ssent of the Universal Church, are we required to believe, that the Glorified Body of Christ consisteth of Flesh, Blood and Bones? It •…•…eming so contradictious to the exprestwords of the Apostle, as well as uniuitable to the Nature of the Peavens, which the Philosophers new adayes conclude to be universally fl•…•…d.

[He admits of a Body of Flesh and 〈◊〉〈◊〉, provided they be Cele∣stial and Spiritual Flesh and Bones, p. 503.]

If any mortal could get within this so refulgent Orb of Glory and Bright•…•…ss, and approach so near as to see the Fraim and Feature of •…•…o Divine a Body no Heart could escape from being struck into a 〈◊〉〈◊〉 at the Sight of so over-coming a Beauty and Majesty, nor the Soul of the Beholder from being carried quite away in an extatick Fit of Love and Joy, and transporting Admiration, p. 503.

Touching the Sameness of the Body.

The Atheist makes a fresh Assault from the sense of the word Resur∣rectio, as it is imply'd the rising again of the very same numerical Body, in the strictest Scholastick Sense. To which is answered, first, That 〈◊〉〈◊〉 in Latin implies no such thing necessarily; but that as a Ci∣ty or Temple, suppose being razed to the Ground, and from the very Foundations — is truly laid to be Rebuilt, and so is both deemed & cal∣led the same Temple and City again, though n•…•…t a Stone were used of the former Structure; provided only, that they be rebuilt upon the same Ground — though the •…•…ame numerical Matter were not conge∣sted together to make the same Body at the Resurrection, the stable Per•…•…onality being in the Soul, &c.

[He placeth the Samene•…•…s of the Body that shall be, upon its vital Union with the Soul, and faith] T•…•…at Resurrectio is to be interpreted according to the Latitude of the Original to which it answers, name∣ly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie only Vivification, or Erection into Life: but then considering it is spoken of them that have in some sense ceased to be alive, that in that sense it signifies Revivification, whence the Atheists Objection from the word Resurrectio, is utterly defeated, p. 506.

The Scholastick State of the Resurrection is described, namely,

That we shall have the same Numerical Bodies 〈◊〉〈◊〉 which we lived here on Earth; and that these very Bod•…•…es, the Moulds being turned aside, shall start out of the Grave: To which I presently subjoyn, This D•…•…ctrine the Atheist very dearly hugs, as a Pledge in his bold Conce•…•… of the Fals∣ness and Vanity of all the other Articles of Religion.

But for those that take any Pleasure, or find any Ease or Satisfaction of Mind in the Conclusions or P•…•…raseologies of the School-Divines, touching this Point, they are left free to enjoy their own Apprehensions, and may, if they please, either fancy it necessary, that all Bodies should rise out of the Ground, the Moulds being cast aside; or else, con∣ceive only that God will by his Omnipotency, gather all the Particles of our Bodies, whether flying in the Air, or s•…•…ting in the Water, and frame them together on the Surface of the Earth, &c, concerning such things they may vary their Fancies as they plea•…•…e, 〈◊〉〈◊〉 p 508.

To the second Objection he saith, I answer farther as concerning the Scripture it self; That I dare challenge him o produce any place of Scripture, out of which he can make it appear, that the Mystery of the Resurrection implies a Resuscitation of the same * 1.43 Numerical Body. The most pregnant of all is, Job 19. which later Interpreters are now so wise as not to understand at all of the Resurrection: The 1 Cor. 15. that Chapter is so far from asserting this Curiosity, that it plainly sayes, it is not the same Body; but that as God gives to the Blades of Corn Grains quite distinct from that which wa•…•… sown, so at the Resurrection he will give the Soul a Body quite different from that which was buried, as different as a Spiritual Body is from a Natural Body, or an Heavenly from an Earthly, p. 508, 509.

A POST SCRIPT By way of Animad version and Counsel.

SErious and impartial Reader, I have collected these Passages that thou mayst not only see how some of these learned Men differ about this mysterious and 〈◊〉〈◊〉 Point; but also how unreasonable it is for any of them to be 〈◊〉〈◊〉 this or the like unlearned 〈◊〉〈◊〉 upon us (viz.) How, and with what Body are the Dead raised, &c? or to seek Occasions to vilifie us about this Point which 〈◊〉〈◊〉 〈◊〉〈◊〉 are not only confounded, but liable to be 〈◊〉〈◊〉 〈◊〉〈◊〉. The Question is not only unlearned, but 〈◊〉〈◊〉 〈◊〉〈◊〉 unnecessary unto Salvation; it is not necessary that 〈◊〉〈◊〉 should imagine 〈◊〉〈◊〉 they shall be cloathed, or 〈◊〉〈◊〉 with Bodies in Heaven; but to enquire the Way 〈◊〉〈◊〉, that they may walk in it, and be solicitous to know that Power and inward Operation, whereby they may be made Sons of God, and attain to the Resurrection of the Dead, as being Children of God, and of the Resur∣rection.

If men walk in the True Light, and so truly serve and please God on Earth, they shall not need to 〈◊〉〈◊〉 or dis∣pute about their future Beings in Heaven; Their Business is, to get thither, and 〈◊〉〈◊〉 will well accommodate them there: Men ought not to be too curious and 〈◊〉〈◊〉 〈◊〉〈◊〉 in Matters beyond their reach, as to the Manner of their future Beings, or how they shall be reserved for Eternal Rewards.

There are two things tend to Atheism, or to make men Atheists (viz.)

First, Some Mens Curiosity, in studying and searching in∣to Matters and Things beyond their Capacities and Reason (being things of another 〈◊〉〈◊〉 and Principle then they are in.)

Secondly, Other Mens Self Confidence in asserting things contrary to Reason and manifest Experience; and in par∣ticular, in their affirming, that these self-same Terrestrial Bodies of Flesh, Blood and Bones, shall be made Spiritual, Immortal and Incorruptible, and yet the same Matter and Substance as now.

It is true, that Henry Moor had finer and more 〈◊〉〈◊〉 Notions about the Resurrection then many other learned men, and aimed at the Truth and Spirituality thereof, from the Visions of the Holy Men recorded in the Scriptures; but if any should soar after those Notions, how fine, thin, sub∣lime, or desirable soever they seem to be to that Aspiring Mind that desireth to feed upon the Tree of Knowledge, such are in Danger both to fall 〈◊〉〈◊〉 and miss of the Fruit of the Tree of Life, and of the Resurrection of the Just.

Therefore, Oh breathing Souls, retire, and 〈◊〉〈◊〉 down to the holy Principle of Light and Life in your selves, so as that may both rend the Vail of Darkness, open you, and shew it self in its own Purity, Vertue and Efficacy unto you, that thereby you may know Christ revealed in you to be your Resurrection and Life, your Hope of Glory and Everlasting Reward, your Strength, Nourishment and Souls Satisfa∣ction; For this is Life Eternal, to know God, and Jesus Christ whom he hath sent; that in him each of you may arise to Righteousness and Peace here, and to Glory hereafter: And though it appear not what you shall be, yet it is matter of Satisfaction, Stay and Comfort, that you have such Expe∣rience of the Love of God, as to be his Children, and to have his Witness and Testimony in you, That his Appearance and Work will be to your Glory and future Felicity in Immor∣tality, where we shall have a Building of God, an House* 1.44 not made with Hands, eternal in the Heavens; for in this we groan earnestly, &c. that Mortality might be swallowed up of Life: Now, he that hath wrought us for the self-same thing, is God, who also hath given unto us the Earnest of the Spirit, Glorified be his Name forever.

George Whitehead.

THE END.

Notes

• * 1.1

  Dialoge,
• * 1.2

  1 Cor. 15. 22, 23.
• * 1.3

  2 Cor. 5. 1. 8.
• * 1.4

  Phil. 1. 21.
• * 1.5

  Acts 17. 30, 31.
• * 1.6

  Mat. 10. 15. & 11. 22, 24. & 12. 36.
• * 1.7

  Job. 21. 30.
• * 1.8

  2 Pet. 2. 9. & 3. 7.
• * 1.9

  Psal. 102. 25.
• * 1.10

  Hebr. 1. 10, 11, 21.
• * 1.11

  See also 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.12

  Chap. 19. 〈◊〉〈◊〉
• * 1.13

  He takes It for Idem, the Self same Bo∣dy; but where hath he this •…•…ither from the Greek or Latine on the place cited?
• * 1.14

  Isa. 3. 9.
• * 1.15

  Luk. 20. 35.
• * 1.16

  T. D.
• * 1.17

  〈◊〉〈◊〉 Note.
• * 1.18

  Pag. 16.
• * 1.19

  Note, Then not the same gross Bodies; but as a pure Extract.
• * 1.20

  Which can∣not be This 〈◊〉〈◊〉 Flesh.
• * 1.21

  Not? Why are we not then to have as spiritual a Sense of the Resurrecti∣on?
• * 1.22

  Nay, they shall have far better.
• * 1.23

  A Glory 〈◊〉〈◊〉 that of 〈◊〉〈◊〉 Earthly Bodies.
• * 1.24

  Not only, as spiritually qualified; but as a spiritual Body.
• * 1.25

  Which excel all Terrestri∣al Bodies.
• * 1.26

  Concerning the Judgment of the Wiked.
• * 1.27

  Which is not Carnal; but Spiritual.
• * 1.28

  And who must make so vile and like Devils?
• * 1.29

  And who must drag the Devils to Judgment then, if they must be so of∣ficious for Ju∣stice?
• * 1.30

  What sad Work's here?
• * 1.31

  He thinks of a Good Place for himself how∣ever.
• * 1.32

  Rather an empty talk to sell at a dear ra•…•….
• * 1.33

  Presbyters are not wont to be so free.
• * 1.34

  Is it so? then God did not decree it as his own meer Wist & Pleasure.
• * 1.35

  〈◊〉〈◊〉 per∣sonal Electi∣on and Re∣probation.
• * 1.36

  Was he so? Good Do∣ctrine: But then he did not decree their Dam∣nation from eternity.
• * 1.37

  True; then the true light was freely gi∣ven to them, to shew them the Way out of evil.
• * 1.38

  That was their Fault still, and not Gods Decre•…•….
• * 1.39

  * What will become of the Covetous Priests and Presbyters then?
• * 1.40

  And so did many of the Presby∣ters when pa∣rish Priests.
• * 1.41

  An Un∣charitable Sentence.
• * 1.42

  The guil∣ty Conscience and d•…•…filed Mind is at∣tended with such Imaginations of Torments, which though they are not real, but Imaginary, yet they produce a real Torment and Horror to some; and in these things appears an Image of that future Darkness that the Wicked will have their due Rewards in: But these frightfull Stories of T. Vincent's do not fright People out of their Sins, nor reach their Cons•…•… for that End. They must be directed to the LIGHT which discovers Sin, and disturbeth Men in their wicked Courses (as he cor•…•…sesseth) To this they must come, and bring their Deeds, whoever escape Damnation, or attain to the blessed Resurrection and future Glo∣ry. From a true Sence and Knowledge of the Terrors of the Lord, men may be perswaded from Evil to Good; and their Hearts become broken with a sence of his Goodness therein, when meer Dreams and Fancies will not fright them to Heaven; nor truly reduce them from any Sin or Evil.
• * 1.43

  Note.
• * 1.44

  2 Cor. 5.