Confutation of the Quakers, Section 6
SECT. VI. The Quakers deny the Reſurrection of the body, the laſt judgement, Heaven and Hell.
IT muſt be here remembred (which was before hinted) that it is not the practiſe of Seducers, ever to deny in down-right words the great and fundamental truths revealed in the Scriptures; but often, whileſt they pretend to own the Scripture expreſſions, they pervert and deny the truths themſelves; this is the moſt likely way to deceive people. Now as this was manifeſt in many other weighty points before named; ſo is it apparent in theſe fundamental doctrines of our faith, the reſurrection of the body, the laſt judgement, heaven and hell. The Quakers have theſe in their mouths frequently, and will ſpeak of them, but they look upon them, as tranſacted in themſelves, now in a myſtery (ſure it muſt be a myſtery of iniquity,) and hold no other reſurrection, judgement, heaven and hell, but what is now in men. As for the reſurrection of the dead body, they will not deny in words but the body ſhall riſe, but if it be asked what body? they will reply, the body is Chriſt (thus have I been divers times anſwered by them) but not our bodies of fleſh, bones, &c. theſe they ſay ſhall never riſe again, and they ignorantly wreſt that Scripture for it, 1 Cor. 15.50. Fleſh and blood ſhall not inherit the Kingdome of God. It is known to moſt in this Town, that they have argued publickly againſt the reſurrection of the dead bodie, when they have been preſent at burials; and therefore I need not adde further evidence to ſhew this is their opinion. And as for the laſt judgement, Nailer to F. B. p. 10.they have often affirmed Chriſt is now come in his Saints to judge the world, and therefore they take upon them ſo freely to judge and cenſure all, even ſuch whoſe faces they have never ſeen before; and they ſcoff at others, that make the day of judgement a thing yet to come, and to be at the laſt day. James Nailer, love to the loſt, p. 20. cites that Scripture,See Nailer love to the loſt, p. 44. and 46. Heb. 6.2. (where the Apoſtle ſpeaks of the reſurrection of the dead, and of eternal judgement) to defend their judging of men now, this is all the judgement they ſpeak of; they own not a judgement after the dead bodies of men are raiſed up again. And for heaven and hell, they grant no other then what is now in men; and indeed this will neceſſarily follow upon the former opinions, for if the body ſhall never be raiſed, and if the ſoul be no diſtinct being from God, and is after its departure out of the body, to be ſwallowed up into God, and ſo God to be all in all; it's a vain thing to ſpeak of judgement, heaven and hell; thus do theſe wretches pervert theſe great and fundamental doctrines of the Scriptures, and whileſt they pretend ſo much light within them, they deny that which the blindeſt Nations in the world have acknowledged, for there is no Nation ſo barbarous, but hath beleeved an heaven and hell; a future ſtate of happineſſe or miſery after this life is done; as will appeare more fully by and by.
For the confirmation of the weak in theſe weighty points of Chriſtianity, let me adde a few things.
Firſt, for the Reſurrection of our bodies, this being a fundamental doctrine of Religion, whereon our hope and comfort doth depend, Acts 24.15. 1 Cor. 15.16, 17, 18, 19. Heb. 11.36. and which hath much influence into an holy life and converſation, Acts 24 16. 1 Cor. 15.32. The devil did long ſince ſtir up his inſtruments to undermine the ſame; the Sadduces, Acts 23.8. denyed the reſurrection, Angels and Spirits; and ſome amongſt the Corinthians, 1 Cor. 15.12. ſaid, There is no reſurrection of the dead; Hymeneus and Philetus, 2 Tim. 2.18. ſaid, the reſurrection was paſt already, and overthrew the faith of ſome, even as this generation of men now pretend, its already accompliſhed and paſt in them, the body or Chriſt is now riſen in them, and hereupon deny the future reſurrection of our dead bodies. But it pleaſed the Lord out of his goodneſſe hereupon to cleare up this doctrine more fully, ſo that there's no doctrine in all the Scriptures hath a clearer and fuller evidence for it ſelf then this hath: It was ſufficiently laid down before in the Old Teſtament in many places. See theſe inſtead of many, Job 19.25. Iſa. 26.19. Dan. 12.2. Ezek. 37.12. but in the New Teſtament, it's not only poſitively laid down and aſſerted, but proved by many Arguments againſt them that denied it, Mat. 22.32. Chriſt proves it againſt the Sadduces, and ſilences them by an Argument taken from Gods Covenant with his people; he is their God, in Covenant with them, and not only with their ſouls, but with their bodies alſo; therefore they ſhall riſe again; he proves that ſame reſurrection which was denyed by the Sadduces, for he ſilenced them; now it's clear they denied the reſurrection of the body of fleſh, &c. See v. 23, 24. other places might have been brought to have proved this truth more directly (whereas this Scripture proves it but by conſequence, though clearly enough) but the Sadduces only owning the five books of Moſes, Chriſt brings a proof from thence for it, Exod. 3.6. But more eſpecially the Apoſtle, 1 Cor. 15. doth ſo largely prove this doctrine, that if other Scriptures had been altogether ſilent about it, this one Chapter had been ſufficient confirmation thereof. Let the Reader obſerve there three things that the Apoſtle principally treats of in that chapter. 1. He proves the reſurrection of the dead. 2. He ſhews with what bodies they ſhall ariſe. 3. What ſhall become of them which ſhall be alive at the day of the Lord.
I. He proves the reſurrection of the dead, and he evidences that by ſix arguments.
(1) From the reſurrection of Jeſus Chriſt, from v. 3. to 19. for if there be no reſurrection of the dead; then is Chriſt not riſen, but, ſaith he, Chriſt is riſen, therefore muſt the dead riſe, by vertue of their union with him. Now that Chriſt is riſen, he confirms from the Teſtimony of the Scriptures, ver. 4. the Apoſtle names not what Scriptures, but it's cleare he intends, Pſal. 16.8. and ſuch like places; then from thoſe many witneſſes that ſaw him, verſe 5, 6, 7, 8. then from the evil conſequences that would follow, if Chriſt riſe not, the Apoſtles ſhould be falſe witneſſes, and their preaching in vaine; and the Corinthians faith ſhould be in vain, they ſhould be yet in their ſinnes; and they that were fallen aſleep ſhould be periſhed.
(2) He proves the reſurrection of the dead body, becauſe, if it were not ſo, Chriſtians ſhould be of all men moſt miſerable, verſe 19.
(3) He argues that all enemies muſt be overcome, therefore death; and if ſo, we muſt riſe again.
(4) He argues it from a practiſe amongſt thoſe perſons that denied the reſurrection (probably the Corinthians, thoſe ancient hereticks) who were baptized for the dead, verſe 20. and therefore their own practiſe might confute them.
(5) He argues it from the dangers and ſufferings of the Saints, verſe 30, &c. which they would not endure, if there were no reſurrection and reward after death, Heb. 11.36.
(6) The denying the reſurrection, he ſhews, would lead to all epicuriſme and licentiouſneſs, then may we ſay, let us eat and drink, for to morrow we ſhall die; thus he confirms the doctrine of the reſurrection of our dead bodies.
The 2d. thing in this Chapter is to ſhew with what bodies the dead ariſe, II.verſe 35. He anſwers in the following verſes, not with ſuch vile, weak, corruptible bodies as now we have, but with incorruptible, powerful, glorious, and ſpiritual bodies; ſo Phil. 3.21. Our vile bodies ſhall be faſhioned like to the glorious body of Chriſt himſelf; and it follows as a reaſon of this change, ver. 50. Fleſh and blood ſhall not inherit the Kingdome of God, nor can corruption inherit incorruption. Where obſerve the Apoſtle doth not overthrow what he before had built; that is, he doth not deny the reſurrection of the dead body, that it ſhall not riſe at all (as theſe deceivers would infer) but it ſhall not riſe in ſuch a vile, corruptible, abject condition, it were not capable of the glory of heaven then.
That this is the minde of the Apoſtle in theſe words, appeares, in that the Apoſtle doth not contradict himſelf, and deſtroy what he had before built; now having before proved the body ſhall ariſe again, he doth not here deny it, only he ſhews it ſhall not ariſe in ſuch an abject and baſe condition as now it is in, but in a more glorious condition, and ſo he fitly anſwers the queſtion propounded, v. 35. with what body the dead ſhall ariſe? It being alſo conſiderable, that the word fleſh is not in Scripture, always put for the ſubſtance of mans body, for the ſubſtance conſiſting of fleſh, blood and bones, but frequently for the infirme, weak ſtate and condition of man, as Eſay 31, 3. 1 Pet. 1.24. and thus the latter part of the verſe ſhews it is to be taken here, corruption ſhall not inherit incorruption, corrupt frail fleſh cannot inherit heaven; it muſt be made a glorious ſpiritual body for its qualities and conditions when it is raiſed up again, that ſo it may be capable of the happineſſe of heaven.
III. The third thing the Apoſtle doth in this Chapter is, he ſheweth what ſhal become of them that ſhal be alive at the day of the Lord. v. 51. they ſhall not fall aſleep, but be changed or tranſlated into a ſtate of incorruption and immortality (as it befell Enoch and Eliah in former times) this alſo confirms the doctrine of the reſurrection, becauſe thoſe bodies that ſhall ſurvive at the laſt day ſhall not be annihilated but only changed. What clearer Teſtimony can be given to this truth then we have in this one chapter? Many other places might be added as Acts 23.6. & 24.15. 1 Theſ. 4.13, &c. Phil. 3.20.21. Rev. 12. with other more, but theſe may ſuffice.
But ſome object this is a thing impoſſible, How can the dead body, when conſumed to aſhes, or duſt, and this driven away by the winde, and ſcattered, be raiſed up again, the ſelf-ſame body for ſubſtance, Or when a body ſhall be eaten by wilde beaſt or fiſhes, and they again eaten by men or by other creatures, and their ſubſtances mingled and confounded; how can theſe ever be diſtinguiſhed, and the ſelfe-ſame body that died be raiſed up again?
Anſw. Why ſhould it ſeem a thing incredible to you, that God ſhould raiſe the dead, Act. 26.8? Ye erre, becauſe ye know not the Scriptures, nor the power of God, Matth. 22. Do not you ſee as great things wrought before your eyes daily? Doth not the corne that is ſowne in the ground dye and rot, and then ſpring up afterwards, and yet (Oh fooles!) will ye not believe? 1 Cor. 15. have not many dead bodies been raiſed up formerly that we have mention of in Scripture, to convince men what God can do? Nay, do not we know that men are able by their wiſdome and power, when ſeveral mettals are mixed together in one lump, to ſever them ſo as each ſhall be pure and unmixed by it ſelf, and nothing loſe but the droſſe? And will you then ſay, that the infinitely wiſe and powerful God, cannot do that in our bodies, that ſuch poor worms can do in things below here? Let ſuch vain thoughts be laid aſide, and let faith believe, though reaſon cannot comprehend it.
Then for the Doctrines of the laſt Judgment, Heaven, and Hell. I need not inſiſt ſo much upon the proof of them, they will follow upon what is already ſaid; for granting the reſurrection of the body, it will more eaſily be yielded, there ſhall be rewards and puniſhments to which men ſhall be adjudged in the world to come; That every man ſhall receive according to what he hath done in his body, whether it be good or evil, 2 Cor. 15.10. This may appeare one great end why God ſhall raiſe them up again. But ſomething I ſhall ſay to ſtrengthen the weak in theſe things alſo.
1. Let the light in all men be but judge (which theſe men ſo much ſpeak of) and it will witneſſe againſt them, that there is a future ſtate of happineſſe or miſery, an heaven or an hell, to which men ſhall be adjudged after this life is ended, according as their works have been here; and that judgement, heaven and hell are not only in this life. There is no Nation in the world (however barbarous) but have believed it, this the light in them hath taught them. The Heathen Poets have ſpoken of their Eliſian fields, and of the infernal rivers of hell. Cicero the Heathen Orator, and Lucretius have made mention of the conflagration of the world and the future judgment; the Turks ſpeak of Paradiſe, &c theſe they have ſome dark and groping knowledge of from the light in them, though no clear diſtinct knowledg. The poor Indians that go naked (as theſe Quakers ſometimes have done in their deluſions) they have the notion of theſe things; nor are there only meer notions in theſe Heathens of theſe things, but they have many terrours and feares of conſcience about them, eſpecially when they have been near unto death: this hath been ſo firmly rooted in them, that nothing could weare it out; men that have lived like Atheiſts, have been overtaken with theſe feares ſometimes. Beſides, they have an obſcure knowledge of a God, and that this God is a righteous God, and will judge the world in righteouſneſſe, and obſerving it is not well alway here with them that do well, nor doth evill befall the wicked more then others, they hence collect there will be a more equal diſpenſation of rewards and puniſhments in the world to come. Adde further, they have knowledge of the ſouls immortality, for they ſee it doth not depend upon the body now for its acts and operations, but can comprehend things that never came within the outward ſences, can know and underſtand the nature and cauſes of things, can attaine ſome knowledge of God, and ſpirits can enter heaven with contemplation while the body lies groveling here upon earth, &c. and therefore they conclude it doth not depend on the body for its being, but is immortall, and being immortal there is an eſtate of eternal happineſſe or miſery for it. How little then do theſe men look to the light within them, while they deny theſe manifeſt truths, how falſe are they to their own principles; if the light that is in them be darkneſs, how great is that darkneſs.
II. But let us appeal to the light of the Scriptures, and there we have more clear and diſtinct diſcovery of theſe things, then this generall light in all hath yet ever made. For the laſt judgement, read, Mat. 25. where we have the proceſſe thereof ſet down at large by Chriſt, the time when it muſt be is ſhewed, ver. 31. When the Sonne of man ſhall come in his glory, and all the Holy Angels with him; not when Chriſt comes in Spirit to his people, but when he comes as the Son of man in a glorious condition, his Angels attending him; and the perſons then to be judged are all Nations, ver. 32. and not only a few perſons ſhall be judged, (as theſe poor wretches, affirming this judgement to be now preſent, take on them to judge here and there a perſon) for the living and dead both muſt be judged then, 2 Tim. 4.1. and Angels as well as men, Jude 6. The manner of the judgment is deſcribed in the following part of the Chapter, Acts 17.31. God hath appointed a day wherein he will judge the world by that Man whom he hath appointed, whereof be hath given aſſurance by raiſing him up from the dead, that Man-Chriſt, that particular Man that was raiſed up from the dead is to be Judge, not theſe men that pretend to judge now. See alſo for this, Act. 10.42. 2 Tim. 4.1. And if you would know when this appointed day is to be, the Apoſtle expreſſes it, Heb. 9.27. It is appointed for men once to dy, but after this the judgement, after death followes the reſurrection and judgment, it is to be at the ſecond appearance of Chriſt (the Son of man) in the cloudes of Heaven, 2 Tim. 4.1. 1 Theſſ. 4.16. 2 Theſſ. 1.7, 8. for this laſt and great judgement ſee further, Jude 14, 15. Rev. 20.12. with many other places. And for Heaven and Hell after this life is ended, that neceſſarily followes upon the proof of the laſt judgment, theſe being the places of reward and puniſhment to which men ſhall be adjudged at that great day of the Lord: So that its not requiſite to multiply places for theſe; Only let the Reader (for to confirme his faith) peruſe at his leaſure theſe Scriptures, Mat. 25.34, 56. Luke 16.22. 2 Cor. 5.1, 5, 8. 2 Theſſ. 1.7. Heb. 10.34. 1 Pet. 1.3, 4. Iſa. 30.33. Pſal. 9.17. Matth. 10.28. Mat. 25.41. Luke 16.26. Rev. 20.15. From which places its evident, that Heaven is a place of perfect bliſſe and happineſſe, not upon earth, but above the viſible Heavens, not to be enjoyed whil'ſt we be in the fleſh here (though we have ſome foretaſts or earneſts of it, in which reſpect it may be ſaid the Kingdome of Heaven is now within us) but into which the ſouls of the righteous ſhall be tranſlated, preſently after their departure out of the body; and which their bodies with their ſouls after the reſurrection and laſt judgment ſhall eternally poſſeſſe and inherit. And hell is a place of endleſſe and exquiſite torments to which wicked men ſhall be adjudged; into which they are not now actually thruſt whileſt they are upon earth (though they feel flaſhes of wrath upon their conſciences ſometimes which are the earneſts thereof) but after their departure out of the fleſh, their ſoules ſhall be tormented therein; and after the reſurrection of the juſt and of the unjuſt, their bodies ſhall be ſentenced with their ſouls, to be eternally puniſhed therein.
Let the Reader ſee from hence, what wicked enemies of the truths of Chriſt this generation of men are, that dare thus ſubvert the moſt fundamental truths of the Goſpel, whereon the comfort and hope of Chriſtians depends, and which being overthrown, a gap is opened to all wickedneſſe, and abominations; for what impieties will not men venture upon, when they believe no reſurrection, judgment, heaven, or hell, but what men have now in their conſciences? and what diſcouragement will this be to the Saints, whoſe only comfort and hope ariſes from that inviſible glory in the world to come? Thus for this ſixth general charge.