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but that they fancy, the Body capable of Pleasure
Vista tamen vinces fubverfaque Troja resurges.
And Troy, that art overthrown, alt rise again. But this, faith he, is not so near to our Purpose, yet it excludes the same numerical TROJA: Let us rather consider the Greek word Anastasis, which Resurrectio supplies in Latin, and therefore must be made to be of as large a Sense as it. Now, Anastafis is so far from signifying, in some Places, the Reproduction, or Recovery of the same Thing that was before, that it bears no Sense at all of Reiteration in it; as Matth. 22. 24. And fall raise up Seed unto his Brother. Also in Genesis 7. 4. it fignifies merely a living Substance; and therefore Anaftafis, in an active Signification, according to this Senie, will be nothing else but a giving or' continuing Life and Substance to a Thing. The like he argues about the Hebrew Term
Farrellus, Calvin's Predecessor at Geneva, did not only deny the Resurrection of the same numerical Body, but defended his Opinion, and strenuously di
sputed against the vulgar. Notion; yet did that eminent Reformer, Calvin, falute him with the Encomiums of Mojt Dear, Mot Near, and Moji Excellent, in many loving Epiftleş.
And says Jerom against John of Jerufalem, C, 8. We shall not see with Eyes, bear with Ears, act with Hands, walk with FRęt in that Spiritual and Ethereal Body, that is promised, that is not subject to be touck'd, or seen with the Eyes.
Dr. Burnet iş of Opinion, that in the Space of feven Years, by the continual Flow of Particles, a perfect new System of Body is framed; and adds, 'tis of
no great Consequence to us, whether Burnet's State of
we Thall have the same Particles, or zbe Dead,p.ss.cc. others of equal Dignity or Value, or
what shall become of our Caft-off-Carcases, when we shall live in Light with Angels; for 11 sensible Matter is neither capable of Pleasure or Pain, either in this Life, or in a future one; the Soul only ļins and offends GOD, or pleases him, that only is punished or rewarded, if the Soyi has not the least Particle of the dead Body; I conceive it would be the same Perfon, feeịng many in the course of their Life have had lix or seven perfect necy Systems of different Bodies.
Thus, with many more that might be produced, especially that ingenious Philosopher, y. Lock, his Letters to Dr. Stilling fleet, Bishop of Worcester, as a Gentleman, Christian, and Scholar in reality, has refuted the carnal Notion of the Resurrection of the fome numerical Body. We are not fingular in allerting the scripturel Doctrine against the vulgar and exroucous Notions of the curious and inquisitive Medlers, who would be wite above what is writ or revealed.
I acknowledge, 'tis not a Matter of Curiosity, we fay, but a Fundamental Principle of Faith, that we believe the Refurrection of the Dead, both of Just and
Unjust; and that the Faithful shall have a Resursection to Happiness greater than they can ask, and the Unfaithful to Milery surpassing even Thought, and both to all Eternity.' Whereupon let us observe the good Apostle's Advice, 1 Cor. 15; 58. Be ye'fledfast and unnioveable, always aboundiug in the Work of the LORD; for as much as ye know that your Labour is not in vain in the LORD.
Again, 'tis Matter of Curiosity, not of Faith, to enquire into the particular manner, whether we shall arise again with the same numerical Fless and Bones; whether there shall be distinction of Sexes; have the same Organs, Senses; whether our Bodies ihall be larger, or all of a size, 8c. with such like useless and subtil Questions, unprofitable both to Enquirer and Answerer. Let us rather securely rely on GOD's Faithfulness to perform his Promise in the best manner, to wit, to make us like and equal to the Angels, whose Bodies are so glorious, so vigorous, so every way transcending ours, that we, when clothed with such, thall not, I believe, have the Icast Desire that they should be the same, no more than a perfect found Man would defire his former fickly, crazy Constitution : And the best Advice I know, is to endeavour to obtain a Part in the first Resurrection, whereby wę fhall be above the Power of the second Death, or the Resurrection to Condemnation, and be Heirs of an Eternal Inheritance in the Resurrection unto Life.
The first Resurrection then, I take to be a restoring Souls that are dead in Sin, to the Life of Righteoulness, whereby they are changed from Darkness to be Light in the LORD, and by escaping the Pollutions which are in the World through Lust, they become Partakers of the Divine Nature, through the Almighty Power of Him, who proclaim'd Himself the Refiirrection and the Lije; whence 'tis evident,
the Soul, in this firf' Resurrection, is translated from a State of Death, Darkness, and Carnality, into a Living, Bright, Spiritual, and Divine Condition, though still lodged in a corruptible Body of Flesh, Blood, and Bones.
But in the second Resurrection, the Souls and Spin rits of the Faithful shall be advanced yet higher, raised by the same Power and Spirit, and be clothed with spiritual Bodies instead of natural, angelical inAtead of vile, beavenly instead of earthly, and incorruptible instead of corruptible ; in fine, as the ApoAtle phrases it, with their building of GOD, their House eternal in the Heavens, instead of their weak, frail, transitory Tabernacle of Clay. All which, can't be one and the same Body, till the greatest Contrarien ties and Contradictions be one and the same Verity,
QUERY IX. Since Baptizing with Water was
not only instituted by Christ, but was, in pursuance of bis Institution, practised by the Apofles, and prin mitive Christians, flée Matth. xxviii. 19, 20. Acts ii. 41. Acts viii. 36, 37, &c. Acts ix. 18. Acts x. 47Acts xvi, 15, 33. Acts xix, 5. Acts xxii. 16.) "and is to this Day used by all Christian Churches.
And since the LORD's Supper was instituted by CHRIST, for fhewing forth His Death, (by the Memorials of Bread broken, and Wine poured out to be Eaten and Drunk in Remembrance of Hin) ’till bis (Second) Coming, and was for this very end cilebrated by the Apoftles in the Churches, which they planted, (see Acts 2. 42. 20. 7. i Cor. 11. 23, 24, 25, &c.) and is to the same purpose celebrated by all Christian Churches to this Day. Query, Whether the renouncing these two Solemn Ordinances, which have in every Age, been the publick Badges of the Christian Profession, do not naturally tend to introduce Heathenifi in a few Generations; and do not argue those that dare herein to oppose their preSumptuous Folly, to the Wisdom of our Blessed Saviour, to be. Guilty of the beight of Spiritual"Pride, fivce they so openly herein frike at his Authority?