but that they fancy the Body capable of Pleasure and Pain; but they err, not knowing the Nature of Things, the Body being utterly incapable of all Sente and Cogitation.But the Atheist will ftill hang on, and object further, that the very Term Resurrection implies, that the fame Body fhall rife again: But fays Dr. Moor, the Answer will be eafy, the Objection being grounded meerly upon a Miftake of the Senfe of the Word, which is to be interpreted out of those higher Originals, the Greek and Hebrew, and not out of the Latin; though the Word in Latin doth not always imply an individual Reftitution of what is gone, or fallen, as in that Verfe in Ovid,

Victa tamen vinces fubverfaque Troja refurges.

Tho' conquer'd, yet fhalt thou conquer;
And Troy, that art overthrown, fhalt rife again.

But this, faith he, is not fo near to our Purpose, yet it excludes the fame numerical TROJA: Let us rather confider the Greek word Anaftafis, which Refurrectio fupplies in Latin, and therefore must be made to be of as large a Senfe as it. Now, Anaftafis is fo far from fignifying, in fome Places, the Reproduction, or Recovery of the fame Thing that was before, that it bears no Senfe at all of Reiteration in it; as Matth. 22. 24. And fball raise up Seed unto his Brother. Alfo in Genefis 7. 4. it fignifies merely a living Subftance; and therefore Anaftafis, in an active Signification, according to this Senfe, will be nothing else but a giving or continuing Life and Subftance to a Thing. The like he argues about the Hebrew Term.

Farrellus, Calvin's Predeceffor at Geneva, did not only deny the Refurrection of the fame numerical Body, but defended his Opinion, and ftrenuously di

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fouted

fputed against the vulgar Notion; yet did that eminent Reformer, Calvin, falute him with the Encomiums of Moft Dear, Moft Near, and Moft Excellent, in many loving Epistles.

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And fays Jerom against John of Jerufalem, C, S. We fhall not fee with Eyes, bear with Ears, act with Hands, walk with Feet in that Spiritual and Ethereal Body, that is promised, that is not fubject to be touck'd, or feen with the Eyes.

Burnet's State of the Dead, p.55..

Dr. Burnet is of Opinion, that in the Space of feven Years, by the continual Flow of Particles, a perfect new Syftem of Body is framed; and adds, 'tis of no great Confequence to us, whether we hall have the fame Particles, or others of equal Dignity or Value, or what fhall become of our Caft-off-Carcaffes, when we fhall live in Light with Angels; for infenfible Matter is neither capable of Pleasure or Pain, either in this Life, or in a future one; the Soul only fins and offends GOD, or pleases him, that only is punished or rewarded, if the Soul has not the leaft Particle of the dead Body; I conceive it would be the fame Perfon, feeing many in the course of their Life have had fix or feven perfect new Systems of different Bodies.

Thus, with many more that might be produced, efpecially that ingenious Philofopher, J. Lock, his Letters to Dr. Stilling fleet, Bishop of Worcester, as a Gentleman, Chriftian, and Scholar in reality, has refuted the carnal Notion of the Refurrection of the fame numerical Body. We are not fingular in afferting the fcriptural Doctrine against the vulgar and erroneous Notions of the curious and inquifitive Medlers, who would be wife above what is writ or revealed.

I acknowledge, 'tis not a Matter of Curiofity, we fay, but a Fundamental Principle of Faith, that we believe the Refurrection of the Dead, both of Juft and Unjust;

Unjuft; and that the Faithful fhall have a Refurrection to Happiness greater than they can ask, and the Unfaithful to Milery furpaffing even Thought, and both to all Eternity. Whereupon let us obferve the good Apoftle's Advice, 1 Cor. 15, 58. Be ye fled faft and unmoveable, always abounding in the Work of the LORD; for as much as ye know that your Labour is not in vain in the I.ORD.

Again, 'tis Matter of Curiofity, not of Faith, to enquire into the particular manner, whether we fhall arife again with the fame numerical Flefb and Bones; whether there fhall be diftinction of Sexes; have the fame Organs, Senfes; whether our Bodies thall be larger, or all of a fize, &c. with fuch like useless and fubtil Questions, unprofitable both to Enquirer and Anfwerer. Let us rather fecurely rely on GOD's Faithfulness to perform his Promise in the best manner, to wit, to make us like and equal to the Angels, whofe Bodies are fo glorious, fo vigorous, fo every way tranfcending ours, that we, when clothed with fuch, fhall not, I believe, have the leaft Defire that they should be the fame, no more than a perfect found Man would defire his former fickly, crazy Conftitution: And the best Advice I know, is to endeavour to obtain a Part in the first Refurrection, whereby we fhall be above the Power of the fecond Death, or the Refurrection to Condemnation, and be Heirs of an Eternal Inheritance in the Refurrection unto Life.

The first Refurrection then, I take to be a restoring Souls that are dead in Sin, to the Life of Righteoufnefs, whereby they are changed from Darknefs to be Light in the LORD, and by efcaping the Pollutions which are in the World through Luft, they become Partakers of the Divine Nature, through the Almighty Power of Him, who proclaim'd Himself the Refurrection and the Life; whence 'tis evident,

the

the Soul, in this firft Refurrection, is tranflated from a State of Death, Darkness, and Carnality, into a Living, Bright, Spiritual, and Divine Condition, though ftill lodged in a corruptible Body of Flesh, Blood, and Bones.

But in the fecond Refurrection, the Souls and Spirits of the Faithful fhall be advanced yet higher, raised by the fame Power and Spirit, and be clothed with fpiritual Bodies inftead of natural, angelical intead of vile, heavenly inftead of earthly, and incorruptible inftead of corruptible; in fine, as the Apoftle phrafes it, with their building of GOD, their Houfe eternal in the Heavens, instead of their weak, frail, tranfitory Tabernacle of Clay. All which, can't be one and the fame Body, till the greatest Contrarieties and Contradictions be one and the fame Verity.

SECTION

QUERY IX. Since Baptizing with Water was not only inftituted by Chrift, but was, in pursuance of his Inftitution, practifed by the Apostles, and primitive Chriftians, (fee Matth. xxviii. 19, 20. Acts ii. 41. Acts viii. 36, 37, &c. Acts .ix. 18. Acts x, 47, Acts xvi, 15, 33. Acts xix. 5. Acts xxii. 16.) and is to this Day ufed by all Chriftian Churches.

And fince the LORD's Supper was inftituted 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 Him) 'till bis (Second) Coming, and was for this very end celebrated by the Apostles in the Churches, which they planted, (fee Acts 2. 42. 20. 7. 1 Cor. II. 23, 24, 25, &c.) and is to the fame purpose celebrated by all Chriftian Churches to this Day. Query, Whether the renouncing these two Solemn Ordinances, which have in every Age, been the publick Badges of the Chriftian Profeffion, do not naturally tend to introduce Heathenifm in a few Generations; and do not argue those that dare herein to oppofe their pre-. Sumptuous Folly, to the Wisdom of our Bleffed Saviour, to be Guilty of the height of Spiritual Pride, fince they fo openly herein ftrike at his Authority?

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