Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

CHAP. II. Certain Objections of the Quakers, against the Resurrection of the Bodies which die, and turn to Dust in the Graves of the Earth, &c. transcribed verbatim out of the Writings of George Whitehead, and answered.

* 1.1 GEorge Whitehead taking notice of several things which (he says) make Men Atheists, makes this in particular to be one, viz. The 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. He should rather have said, Mens not be∣lieving this Doctrine, (though not so well expressed by him as it might be) is that which makes them Atheists; and to be plain with him, I fear Quakerism is not far from Atheism, whilst they count this an incredible thing, that God should thus raise the Dead. But seeing he seems to hold the Immortality of the Soul, it would be understood what it is that he sometimes would have to be the Resurrection of the Dead. The Spirit, or Soul dieth not, therefore it riseth not from the Grave, Mat. 27. 52, 53. That self-same Substance and Matter, which was laid in the Grave, G. W. will not have said to rise and be made Spiritual, Immortal, and Incorruptible. What is then become of the Resurrection of the Body? But let us hear the Difficulties (as he calls them) which (saith he) I object upon our Opposers Doctrines and Conceptions.

Object. 1. * 1.2 How the self-same Bodies should arise compleat after dissolved to Dust, without a new Creation, appears not, nor is demonstrated by them.

Answ. Here the Quaker plainly confesses, That it appears not to him, that the same Bodies which are dissolved to Dust, can arise without a new Creation; which new Creation he is not willing to admit. (Object. 2.) But for Answer, I say, To raise up a Body dissolved into Dust, is not properly a new Creation, but a Restauration of the same thing to its pristine, or better Estate: And doth appear as credible, and as demon∣strable,

as that an Hand dried up, or withered, should by a word of Christ's Mouth, be restored to its * 1.3 life and activity in the Body; or that Aaron's dry Staff should bud, blossome, and bear Almonds. It's every whit as easie for God to restore a Body dissolved to Dust, as to restore a Body that is wi∣thered, or dried up. Can Men cause Ashes or Sand to become Glass? and cannot God cause that Dust which was Flesh, to become Flesh again, and give a Perfection and Glory to it? Oh the infidelity of these Qua∣kers! Did not Christ raise a Body who had been dead four Days, (and in reason was putrified in that time) as in the case of Lazarus? No∣thing but unbelief can question his Power to have raised him, if he had been dead four Years, in which he should have been dissolved to Dust.

2. How can the Quakers look upon that Text, Mat. 27. 52, 53. The Graves were opened, and many Bodies of the Saints which slept arose, and came out of the Graves — and appeared to many. And is there not all the reason in the world to believe, that these Bodies had been dissolved to Dust? for we read of no Saints that died at that time of Christ's Cru∣cifixion. Sure, this is a Demonstration of God's Power to raise the Dead, beyond the reach of Exception.

Object. 2. * 1.4 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 dissol∣ved Bodies, is as pure as at the first.

Answ. 1. To concess a little. The word Creation, as used in the Scriptures, does not always signifie the making of another Substance, but often intend only a renewing of the same thing. Ephes. 2. 10. We are his Workmanship created in Christ Jesus. 2 Cor. 5. 17. If any Man be in Christ, he is a new Creature. Psal. 51. Create in me a clean Heart. Here the Creature is still the same Man, and the Heart the same Flesh, but freed from those gross Impurities which sometimes had dominion over them, and endowed with vertuous principles and qualifications of Holi∣ness and Righteousness. Let the word Creation be taken after this man∣ner in our present Question, and it will not at all prejudice our Doctrine of the Resurrection. Nor will it be any incredible thing that God should thus create, or restore the same Substance, devoid of Mortality and all Imperfections which once oppressed it, and confer perfections upon it of Immortality, and eternal Life and Glory.

2. God never did create any corrupt, or sinful Bodies, as such; nei∣ther do we read that the Bodies of the Wicked shall be invested by God, (or otherwise) with the former evil habit of Sin, but rather lie under perpetual Conviction. Luke 16. 27, 28. I pray thee, Father Abraham, send Lazarus, &c. For I have five Brethren, that he may testifie unto them, lest they come into this place of Torment. The Wicked therefore shall be raised, and made capable to suffer for the Sins they committed against God, in the day of Grace, Jude Epist. ver. 15. &c.

3. It is very wicked to say, that the Bodies of Wicked Men being

turned to Dust are as pure from Sin, as the Elements were at the first, (which is the sense of this Quaker). And might not any Man as groundlesly say, That the Body of a wicked Whoremonger is as pure from Sin within one day after it is dead, as within a thousand Days? Does length of Time, or the dissolving a Body of Flesh into Dust, take away its Sin? This conceit is incredible, and not yet demonstrated by the Quaker.

Object. 3. * 1.5 If Infants be supposed to arise at the stature of Men, how can theirs be the self-same Bodies they were.

Answ. This is the same Objection that the Infidels made against the Resurrection of the Body, in the Days of Augustin, as may be seen in his Book De Civit. Dei; and it seems the same spirit is now at work in the Quaker. But I answer, Is not George Whitehead's Body which once was an Infant, the same Body still? It is not another Substance, because it's bigger now than it was then. And what if God cause an Infants Bo∣dy to attain Man's Stature in a little time, whilst George Whitehead was long in growing up to it, is the difference here so great as to cast an absur∣dity upon our Doctrine, that in the Resurrection, the Body which died and was buried in weakness and dishonour, shall be raised in Power, and glorified? Nay, rather this idle Objection shews the absurdity of the Quaker, for according to his Reasonings, no Man hath the self-same Body scarce a Year to an end; for from our coming into the World to our going out of it, we either grow, or decay, according to that most true Verse.

Nascentes morimur finisque ab origine pendet.

Being born we die, our ends hang on our Birth.

Object. 4. * 1.6 How the Bodies of the Saints, and Children of the Resur∣rection, should be either a Celestial, Spiritual, Glorious, or Angelical Body, and they equal to the Angels in Heaven; and yet the self-same Earthly Ele∣mentary Body, that dissolved to Dust, &c. Such a strange Transubstantiation appears not, unless that the Natural Body and the Spiritual, the Terrestrial and the Celestial, the Humane and Angelical, be both one and the self∣same.

Answ. 1. We readily grant, that the same Bodies of the Saints which shall come out of the Graves, even the same which was dead and buried, shall be Spiritual; shall be as the Angels of God in Heaven, in respect of Immortality, not marrying, or being given in Marriage: and yet we say also, these Bodies shall be the same which was first Natural, and remains the same Flesh still, though Spiritual; for so was Christ's Body, and ours shall be like his. * 1.7 He shall change our vile Body, that it (even the same Body) may be fashioned like unto his Glorious Body, according to the working, whereby he is able to subdue all things to himself: So that this Objection fights against the evident Light of this Scripture.

2. It is false to say, The Saints Bodies in the Resurrection shall be Angelical, (in a strict sense) for that were wholly to destroy the Nature of Man; so that G. W. may keep his Transubstantiation to himself. For why should it seem a thing incredible that we should be like the Angels,

and yet retain true Humane Nature? It is said of Stephen, That all that sat in the Council looked stedfastly on him, saw his Face as it had been the Face of an Angel; and yet it's certain he was a Man, and short of that per∣fection which he shall enjoy in the Resurrection. It's certain Christ was true Flesh and Bone after his Resurrection; yet who dare deny him to be a Spiritual or Heavenly Body, though he retain his Manhood? Christi∣ans are called Spiritual, even before they rise again, 1 Cor. 2. 15. Gal. 6. 1. even because their Hearts are endowed with Spiritual or Holy Qualifica∣tions. And how then can it be such a strange thing to call the same Men (or Christians) Spiritual, when raised from the dead? And let it be ob∣served, that though Christ's Body, and the Bodies of his Saints, are very Spiritual, as raised from the dead; yet are they not called Spirits, Christ himself affirming, that a Spirit hath not Flesh and Bone as ye see I have; and we shall have the same, for we shall be like him.

Object. 5. * 1.8 That the Soul should not enjoy her self in absolute felicity, or misery, in perfect glory or contempt, (in her proper Vessel or Cloathing spi∣ritually) without the earthly cloathing, which is Dust, appears not, while the Children of the Resurrection are equal unto the Angels of God in Heaven, who are absolutely happy; and the Devil and his Angels absolutely mise∣rable.

Answ. What perfect felicity soever the Soul attains before, it's certain it shall have more in the Resurrection, Heb. 11. These all died in Faith, not having received the Promises — These having obtain'd a good report through Faith, received not the Promise. Acts 2. David is not yet as∣cended, &c. Hence it's evident, there remains a greater felicity for Abraham, and the Faithful with him, than yet they enjoy; God having provided some better for us, that they without us should not be made perfect. Neither are the Angels so compleat in felicity, but they may have more; they have fresh cause of joy as often as any Sinner is converted; and then sure it will be augmented when they see them all in glory with themselves. The Devils are not so in torment as they shall be; they tremble to think of the Torments to come, Art thou come (say they) to torment us before the time? They are reserved in Chains under darkness, unto the judgment of the great Day, even the Day of Perdition of ungodly Men.

2. Away then with your dark Speeches, and tell us what is more truly the Soul's proper Vessel than the Body? And how will you prove the Souls to be the Sons of the Resurrection, without the Bodies belonging to them? When did these Souls rise from the dead in a proper sense? Is their Resurrection past already? If not, shall not these Souls be more compleat at the Resurrection than they are now? Answer plainly, Yea, or Nay.

Object. 6. * 1.9 We cannot believe that the Invisible, Infinite God should be seen with bodily or fleshly Eyes after dissolution. Nor that Job intended he should see God with his Flesh or bodily Eyes; it being inconsistent, both with his being an Invisible, Eternal, or Infinite Spirit, and with the true spiritual sight of him, which Job received, Job 42. 5.

Answ. 1. Good is the Lord who forceth thee to bear witness of thy own Infidelity. But yet see if peradventure this thought of thy heart

may be forgiven thee. Canst thou not believe that Christ now beholds his Heavenly Father with those very Eyes, which once wept for poor Sin∣ners? Nay, dare you deny that he could see him even with those Eyes when he was on Errth? Certain it is, that the same Body which de∣scended into the Sepulcher, ascended to the right hand of the Majesty on High, even into Heaven it self, there to appear in the presence of God for us. Did not God enable Stephen to see Heaven open, and Jesus standing on the right hand of God before he fell asleep? And is it incredible he should see him when raised from that sleep, even with the same eyes made perfect and glorious? Sure these things were written to inform us, that it is no impossible thing for God to enable us to see him in our Flesh, though Worms destroy these Bodies, and our Reins be consumed within us. The sight which Job had of God, Job 42. 5. was not that menti∣oned, Job 19. for Job was yet alive, his Reins were not yet consumed, Worms had not yet destroyed his Body; after all which he believed to see God in his Flesh, and to behold with those Eyes (though immortalized) whom he should see for himself, and not another.

2. Though God be invisible, (as to us in our mortal State, unless by Miracle he enable us) yet he is not altogether invisible, for the Angels do always behold his Face, as Christ witnesseth. And remember now how thou hast urged, that the Saints when the Sons of the Resurrection shall be as the Angels; Wherefore they also shall see God.

Object. 7. * 1.10 That the Seed to which God giveth a Body as it pleaseth him, 1 Cor. 15. and the Body given to it, should be one and the self-same earthly Body, is a nonsensical Doctrine, and an apparent incongruity.

Answ. But is this nonsense? Tell me then what Seed was sown in the Sepulcher when the Body of our Lord lay there? Was it not real Flesh? And what Body was given to that Seed? Sure the same Body which was sown in weakness, (as Christ was, 2 Cor. 13. 4.) was raised by the Power of God; and therefore thou must either say, that the same Body of Christ which died and was buried, never rose again, or else keep thy nonsense to thy self, and confess it to be good sense to say, of the same substance it is sown in Weakness, it is raised in Power: the difference ly∣ing not in Body, or Substance, simply considered, but in the state or con∣dition of Mortal and Immortal, &c. Even as Barly sown cometh not up Wheat, nor Wheat Barly, but Wheat is Wheat still, &c. Even so Flesh is sown, and Flesh is raised; the Body is not sown Flesh and raised Spi∣rit, but it's sown natural, weak, dishonourable and mortal; and raised Spiritual, Strong, Honourable, and Immortal. By its own Body then we understand its own Kind, even the humane Nature exalted in the Re∣surrection; or else let the raising up the Body of our Lord Christ himself serve to expound the Apostle in this place, and then the difficulty va∣nisheth.

Object. 8. * 1.11 That the Terrestrial Bodies should be so desirable to the Souls of the Righteous after dissolution, (for the compleating their Felicity, and per∣fecting their Glory) appears plainly inconsistent with their desiring here to be dissolved; and to be absent from the Body, to enjoy and possess a Building of God, an House Eternal in the Heavens.

Or that the Souls of the Righteous should be so variable, as to desire to be absent from the Body, and presently after dissolution, to desire the resuming of the same earthly Body, or a reunion to it. This implicitly accuseth the Souls of deceased Saints, with being in their Affections, both earthly, varia∣ble, and unquiet, as in a kind of Purgatory, which we can never assent to.

Answ. 1. This Objection is plainly foolish; As if it were a fault in the Souls of the Righteous to desire what they know is the Will of God. They know God hath decreed both the Death and Resurrection of the Body; the first brings them to a rest from their Labours; the second gives them a full enjoyment of the Fruit of their Labours. The Righ∣teous Soul is not so unkind as to desire to enjoy all the happiness, and that the Body should perish for ever, which in its place did and suffered for Christ as well as the Soul. It is therefore very rational that the Soul should desire to be dissolved and reunited, &c. However it seems the Souls of the Quakers desire no such thing, as any reunion with their Bodies, and yet they would have the World believe they own the Resurrection of the Body; but that they do so, I do not, nor I hope never shall believe them till they change their minds.

2. Well, what think you of Christ's Soul? It left the Body, and de∣lighted to do the Will of God, in being separated from it by death, Heb. 10. His Soul may rationally be supposed to be as happy after death as any Saints whatsoever. And yet we are sure (and let who dare deny it) that it was united to the Body again: And it is also certain, that his Soul desired to be glorified with his Body, witness the Prayers which proceeded from his Holy Lips on that account; and it knew as well that Christ ought to suffer death, and so enter into Glory, and therefore his Soul de∣sired that also; yet was not variable, earthly, unquiet, nor in a Purgatory, or inconsistent: No, let these pertain to the Quakers, whose abuses they are, by which they would obscure the Glorious Truth of the Resurrection of the Body, both of Christ and all his faithful Followers.

Finally; Let all that fear the Lord, beware of the dangerous conse∣quence of these Objections; and let me hereby provoke those that are particularly concern'd, to examin that Book whence I have taken these Objections, and to give a full Answer to it; for it is so framed, as it re∣quires a diligent hand to lay open the subtilties and cunning craftiness thereof; by which the Pen-men thereof do certainly lie in wait to turn Men away from Christianity, in the plain honest simplicity thereof, in many of the most important particulars of it.

Notes

• * 1.1

  Post-script to his Chri∣stian Qua∣ker.
• * 1.2

  Whitehead.
• * 1.3

  Luke 6. 6. 10.
• * 1.4

  Whitehead.
• * 1.5

  Whitehead.
• * 1.6

  Whitehead.
• * 1.7

  Col. 3.
• * 1.8

  Whitehead.
• * 1.9

  Whitehead.
• * 1.10

  Whitehead.
• * 1.11

  Whitehead.