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not tell; God knows : such an one caught up to the third beaven-caught up into paradise, and heard unspeakable words," &c. 2 Cor. xii.

From bence consider, that being “caught up to the third heaven, into paradise," he doth not place the sight and sense of this condition upon the body ; for 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 be did not concern bimself about this earthly body being so glorified in heaven or paradise, as these men do, and carnally think, who have neither visions nor revelations of tbe Lord concerning any such state, but only Calvin's and the schoolmen's 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 baving 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 spiritual state of the saints hereafter. For visions and revelations they deem to be ceased long since; and a disposal of the spirits of men after death is “ not visible to the eye of sense,” and, he saith : " but dimly to the pye of reason and faith.” However, while these men cannot but appear themselves so dim in these sublime matters, and tbat, 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 o strong desire to a re-union with the body dissolved,” they show themselves imaginary intruders, puft up in their fleshly minds, exercising thepiselves 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 sense and knowledge of the true immortal life, to quicken them to God; and not thus to busy themselves with unprofitable talk, brought forth from imaginations of men, and not from any true sight or revelation of the condi. tions 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 bo dies, after they are dissolved to dust, and reduced to their first eleinents; 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 arisins vut of the fall, out of death that came by it, out of the grave of corruption, which bath followed, yea, out of the dust of that earth, and out of all afflictions here; but also unto an inberitance of eternal glory hereafter; as, “they that be wise shall shine as the brightness of the firmament; and they that turo many to righteousness, as the stars forever and ever." So that they shall be so celestial and glorious, that they shall incomparably excel these terrestrial bodies.

And therefore where it is said, that the Sadducees and Quakers proposition be, that there is no resurrection from the dead ;" this is a falsehood against the Quakers; and their sufferings testify the contrary. If a man should say, that the wheat or other grain in the ear, is not the self same that was sown in the earth ; doth it therefore follow, that he denies the arising of wheat, or any grain at all? Or that, when the apostle 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 resurrection from the dead?”

And whereas T. D. upon Eccles. ii 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"_" the selfsame body," which is “ composed of the same materials with brute beasts." What! Cannot the soul be perfectly bappy without this ? Oh, the gross conceits of these men! And what do they place their chief happiness and 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. xii. 7.) and, as he truly saith, “ to be disposed of as justice or merey shall sec meet.” But where he saith, “as for ver. 21 : If they be the atheist's words personated by Solomon, they note the reason of his opinion," &e. Herein he appears doubtful whether they be the atheist's words, or Solomon's; for be 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 upwards, knows not whether he personates the

atheist's words, or his own? When, too, he further saith,

the spirit shall return unto God who gave it,” (chap. xii. 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 (after 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 bave neither 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 immortality is to be revealed, without which men are brutish in their knowledge, as this man grants; the difference betwixt man and beast as to their future state, not being visible to the eye of sense, as their agreement in dissolution is." Therefore the difference is only truly to be seen by a spiritual eye, opened by the divine light, whereby the spiritual and immortal 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. xv. affirms, the whole drift of the apostle in a great part of the chapter is, to show that the same body shall rise,” &c., he doth but herein impose and beg the question. And I cannot at all grant him his assertion to be true, since the apostle plainly distinguisheth between the first Adam and the second, the earthly and the heavenly; the natural body, and the spiritual, the celestial and the terrestrial; and saith, “thou fool, thou soweth 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 evi. dent that the man opposes himself, in granting," That the body shall rise with so differing qualities, that it shall be as uplike to what it was before as the standing corn to the seed put into the earth, or as one star is to another in brightness and lustre ;"! how shall it then be the self-same terrestrial body? For, first, is the standing corn the self-same seed that is put into the earth? Secondly, are the bodies celestial (as those of sun, moon, and stars.) one and the same with terrestrial bodies, as those of men, beasts, and fishes? Verily, I find nutbing in this man's work about this subject that bas any real weight in it; and what he hath said of any seeming 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 senses, that their minds may be truly spiritualized, that they may be more upon spirit, and less upon the flesh, so as to be mortified unto the flesh, that they may know a life in the spirit, where.

in they may live unto God in righteousness here, and glory hereafter; and be admitted to sit down with Abrahain, Isaac, and Jacob, in the kingdom of God.

Finally, in these two questions much of the controversy is resolved about the future rewards of souls, or of men after dissolation, viz.

1. Whether the righteous be capable of perfect happiness, or the full fruition as the glorious rest, when separate from the earthly tabernacle or terrestrial body; yea, or nay?

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

Whether the angels of God in heaven, (unto which the children of God and the resurrection are equal,) are in perfect felicity and glory, who do not exist in terrestrial bodies, or whose organs or clothing is not earthly, but heavenly ?

2. Whether the wicked be capable of absolute misery, when separate 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 die in sin,) are not to be sentenced into the same everlasting fire?

But if it be supposed that the wicked cannot be absolutely miserable without their earthly and elementary bodies, and that therefore they must have them again, to aggravate their torment: Doth not this then suppose, that their torment must be worse than that of devils, that have not such bodies supposed to aggravate their torment?

Howbeit, though the judgment of the wicked be many times figuratively expressed, and set out in scripture by parables and similes; yet still there is a reality of judgment and torment therein signified, in apt resemblance obvious to the senses; 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. xxx. 33. And, “bind him hand and foot, and cast him into utter darkness; there shall be weeping and gnashing of teeth.” Mat. xxii, 13. As also, “ If thy right eye, band, or foot offend, pluck it out, or cut it off, and cast it from tbee, it being better that one member should perish, than that the whole body should be cast into hell," " where the worm dieth not, and the fire is not quenched." Mat. v. 29. Mark ix. 49, to the end. Which still argues, that the impenitent and wicked, are liable to meet with real torment; and that he hath spiritually his proper being and habit, consisting of such spiritual parts and senses, having an evil eye, a polluted mind, and defi

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led conscience, covered with guilt, pressed down with the body of sin, and perplexed with horror, wherein he both receiveth the deeds done in the body, and is capable of absolute misery in the fire which shall never be quenched, wbere the worm dieth not.

As also it is said, “ The rich man also died 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 and 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.” Luke xvi. 23, 24. When his body was buried, yet he had a sense of torments that seized upin him, and a sight of the other's felicity which he himself had lost. Therefore as Christ said : “ | say unto you, my friends, be not afraid of then that can kill the body, and af. ter that bave 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.” Luke xii. 4,5.

A summary of the difficulties, in the point in controversy. Finally, the controversy is run up to these difficulties, which I object upon our opposers' doctrines and conceptions :

1. How the self-same bodies should arise complete, after being dissolved to dust, without a new creation, appears not, nor is it demonstrated by them.

2. If a new creation of complete bodies, of the same dust and elements should be conceived or admitted, it is incredible that Gud should create any corrupt, sinful, or polluted bodies thereof for perpetual torments, seeing his works are pure. And as incredible is it, that he should make a pure body to be invested with the former evil habit of sin and corruption, for perpetual torment in bell fire; and to be sure, the first elements or dust of dissolved bodies, 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 ?

À. How the body of the saints and children of the resurrection, should be either a celestial, spiritual, glorious, or angelic body, and they “ equal to the angels in heaven," and yet be the selfsame 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 herself in absolute felicity or misery, in perfect glory or contempt, (in her proper vessel or

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