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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	hell_n	life_n	soul_n	7,851	5	4.9047	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90237	Mans mortalitie: or, A treatise wherein 'tis proved, both theologically and philosophically, that whole man (as a rationall creature) is a compound wholly mortall, contrary to that common distinction of soule and body: and that the present going of the soule into heaven or hell is a meer fiction: and that at the resurrection is the beginning of our immortality, and then actual condemnation, and salvation, and not before. : With all doubts and objections answered, and resolved, both by scripture and reason; discovering the multitude of blasphemies, and absurdities that arise from the fancie of the soule. : Also divers other mysteries, as, of heaven, hell, Christs humane residence, the extent of the resurrection, the new creation, &c. opened, and presented to the tryall of better judgments. / By R.O.	Overton, Richard, fl. 1646.; Writer, Clement, fl. 1627-1658.	1644 (1644)	Wing O629E; ESTC R11330	42,502	47

see death shall he deliver his soul from the hand of the grave Selah Act. 1. 31. He seeing this before spake of the Resurrection of Christ that his soul was not left in Hell neither his flesh did see corruption whence is cleare that spirit life breath or soul are subject to the grave as well as body or flesh for Christs soul as well as his flesh was in Hel that is the grave or bonds of death so that he wholy and thoroughly died for us Eccl. 4. 1. 2. 3. doth shew that the living suffer oppression but to the dead is none and cap. 9. 45. they know not any thing for a living Dog is better then a dead Lion therefore Psal 146. 2. David saith I will sing prayses unto my God while I have any being implying that in death is there is none And I am 4. 14. Our life is even a vapour that appeareth for a little time and then vanisheth away And Rev. 16. 3. every living soul in the Sea dyed and cap. 30. 4. 5. dead soules lived again And Psal 39. 5. man at his best estate is altogether vanity compared with Rom. 8. 19. the creature was made subject to vanity that is corruption all which declare mans totall death And Act. 23. 6. 24. 21. 26. 6. 7. most clearly shew that all hope of future life and Being is in the Resurrection Thus much of Scripture now to Naturall Reason CHAP. III. Naturall Reasons to prove it with Objections Answered IF we will rationally argue concerning the Soul it is necessary to define what that is to which it is ascribed But since it is defined by some one way by some another way I shall produce some Opinions about it and then bring the most rationall to tryall omitting the more frivolous viz. The Stoicks held it A certaine blast hot and fierie or the vitall spirit of the blood The Cretians Blood Gallen a certaine exhalation of the purest blood Zeno Cleanthes Antipater and Possiodonius a hot complexion or corporeall quality diffused through the whole body Democritus Fire and his opinion was the round Attomes being incorporated by aire and fire doe make up the Soule Pythagoras opinionated it a Number moving of it selfe Plato a substance to be conceived in the mind that received motion from it selfe according to number and Harmonie Aristotle the first continuall motion of a body naturall having in it those instrumentall parts wherein was possibility of life Dinarchus an Harmonie of the four Elements Nemesius divides it into Phantasie Iudgment Memorie Aristotle in his Physicks into vegetative sensitive motive appetetive intellective And Ambrose Parey pag. 895. saith the soule is the inward Entelechia or the primative cause of all motions and functions both naturall and animall and the true Forme of a man It seeth heareth smelleth toucheth tasteth imagineth judgeth c. And more exactly pag. 83. lib. 3. cap. 1. he saith the soule is commonly distinguished into three Faculties Animall Vitall Naturall The Animall into Principall Sensetive Motive The Principall into Imaginative seated in the upper part of the braine Reasonable the middle part of the braine Memorative Cerebellum or after-braine The Sensetive into Seeing the eyes Hearing the eares Smelling the nose Tasting the tongue pallat Touching the body The Motive into Progressive legs Apprehensive hands The Vitall into Dilative or parts for respiration weason lungs Concoctive or parts for vitall motion heart and arteries understood by the Pulsificke Facultie The Naturall into Nutrative Active Generative which three are performed by the help of the Attractive the gullet Retentive lower passage or the stomack Concoctive body of the ventricle Assimulative three small guts Expulsive three great guts Augustine and Athanasius say it is a substance created a spirit intelligent invisible immortall incorporeall like the Angels And there be severall Opinions of its Body Lucippus and Hipparchus say it hath a fierie Body Critias and Anaxemines Woolnor and others an aeriall body Hesiod an earthly Epicurius fierie and airie Zenophon watry and earthly Drone a middle betwixt the spirit and the body Didimus and Origen a third substance Divers other conceptions and fancies there be to uphold this ridiculous invention of the Soule traducted from the Heathens who by the Book of Nature understood an immortality after Death but through their ignorance how or which way this invention reported to be Platoes was occasioned and begat a generall beliefe and so they and after them the Christians have thus strained their wits to such miserable shifts to define what it is but neither conclude any certainty or give satisfaction therein Yet since it is generally concluded to be in man and of man but what where or how no man knowes though such severall opinions be if but examined I le pitch upon those which afford most conceptory definition that is that of Aristotle Nemesius or Ambrose Parey which make the Soule to be all the internall and externall Faculties of Man joyntly considered or Man Anatomized and thereto Reply thus All the Faculties of Man sensu diviso or conjuncto are all and each of them mortall as well those that are peculiar to man as those that are common to Beasts and if all those with his corpulent matter compleating Man be proved mortall then the invention of the Soule upon that ground vanisheth which I thus prove All elementary compositions or Temperatures are mortall and transitory But Mans Faculties à minore ad majus are Temperatures Ergo Mortall The Minor is thus proved That which is subject to intention and remission is a Temperature But all Mans Faculties yea those of Reason Consideration Science c. all that distinguish Man from a Beast are augmented by Learning Education c. lessened by Negligence Idlenesse c. and quite nullified by Madnesse Ergo. That those Faculties are Temperatures I further prove thus A Temperature is a Quality and a Quality may be in the Subject or absent from it without the destruction of the same subject But Reason Understanding c. may be absent from the Body their Subject and yet the Body living as in mad men and persons in the Falling-sicknesse and none will deny they are men at that same time Ergo. Object Qualities of the Body are subject to sense But Vnderstanding c. subject to none Ergo. Answ A hot and drie braine is quick-witted which by moisture and coldnesse is altered and so we are disposed according to the present constitution of our Bodies If this suffice not I adde that an effect is by passion from the cause as motion cannot be without passion from that which moveth for take away the cause and the motion ceaseth tolle causam tollitur effectus Therefore quicknesse of wit cannot be without passion from heat and drynesse for over-power that hot and dry braine with moisture and coldnesse as may be with Opium and the hotnesse and drynesse thereof ceaseth and dulnesse followeth Further even from my Opposites Assertions I prove this

* Man had died without resur●ection ●ad not Christ redeemed it ●herefore aswel may we say that all shall not rise as that Christ died not for all for if one be needs must the other 1 Cor. 15. 21. 22. thereafter either of part or whole till this Promise of Christ The seed of the woman shall breake the Serpents Head which is not compleated till the Resurrection for then and not before Mans immortality is in Actuall Being whose beatitude and infelicity comes through Faith and infidelity So that Death reduceth this productio Entis ex Non-ente ad Non-entem returnes Man to what he was before he was that is not to Be Psal 115. 47. the Dead prayse not the Lord neither they that go down into silence And Psal 116. 4. His breath goeth forth he returneth to the Earth in that very Day his thoughts perish see more pag. 5. 6. 7. 8. But the Resurrection restoreth this non-ented Entitie to an everlasting Being 1 Cor. 15. 42. It is sowne in corruption it is raised in incorruption Thus Mortality is derivated to all Adams posterity The first Man quatenus homo is of the Earth earthly as is the earthly such are they that are earth 1 Cor. 15. 47. 48. But the Earth of which Man is is corruptible and shall be burnt up with fire 2 Pet. 3. 10. Therefore whole Man is corruptible for as in Adam all dye 1 Cor. 15. 22 even so in Christ shall all be made alive what fell in Adam shall be raised by Christ what was mortalized by the earthly Man shall be immortalized by the Heavenly man wherefore All not a part of Man was mortalized by Adam or else onely the fallen c 3. Absur part must be redeemed and not the whole man for no more of man then fell was redeemed and if the body only fell and his formall part his soul continued immortall then that part of man his body only was purchased not his constitutive or better part his Soul So that the bodies d 4. Abs●… only of the Reprobate according to this fancy shall be damned for nothing of Adam but what fell of Adam can be made lyable to condemnation and what of him stood shall stand as well as the Angels that never fell But in Christ we are compleate Coll. 2. 10. Therefore in Adam totally fallen Further If Adams fall was not a compleat change of his whole man-hood from immortality to absolute mortality of the whole then e 5. Absu●… in the day that he did eate the forbidden Fruit He did not surely dye for He implyes his Manhood and my very Opposites confesse the Soul the very Essence and Being of Manhood and in the Day and surely dye imply Execution as well as Transgression to be then for both have equally relation to the Day In the Day that thou eatest thereof thou shalt surely dye so as well may we say he did not eat as did not dye That Day And if nothing dyed that is became mortall but his Body then f 6. Absu● that dyed and his Soul lived that is must be as it was at first before God breathed life into it that is a dead corps and indeed was never other if the Soul were a distinct Being of it self and all life in it self and the Body but an Instrument to it whereby it performeth all motion and action as Nemesius on Mans Nature p. 266. with others maintaine And thus it must needs follow that this Death threatned was a meer g 7. Absur●… Scar-crow even nothing at all for He that is his constitutive part his Soul continued immortall and unchanged and used his body instrumentally as it did before the Transgression and if it be Answered it became sinfull and subject to sin and so of finall Condemnation in Hell at the length I Reply That before he sinned he was subject to sin or else he could not have sinned for quicquid est in actu prius fuit in potentia and if the wages of sin be death then he must be of necessity subject to death the effect as well as sin the cause at the same time And so consequently the Souls possibility of sinning being producted into Actuall sin the Soul must have its wages Actuall mortality Further if the Soules Death be onely that of Hell then the principall or efficient cause deepest in the Transgression was * 8. Absur●… lesse punished then the instrumentall the Body being but the Souls instrument whereby it acts and moves as if a Magistrate should hang the Hatchet and spare the Man that beate a mans braines out with it and so the Soul suffer the last death and scapethe first which is as preposterous as if this Death 9. Absurd should be received before this Life Moreover Condemnation in Hell is not properly but remotely the reward of Adams Fall For properly Condemnation is the wages of* Infidelity or unbeleife in Christ as Salvation is of Beleife So that none can be condemned into Hell Joh. 3. 3. 19. 36. but such as are actually guilty of refusing of Christ because immortality or the Resurrection cannot be by Propagation or Succession as mortality from Adam to his Issue and so the Child though temporally yet shall it not eternally be punished for his Fathers sin but his Condemnation shall be of himself Having thus from the Creation Fall Restitution and Resurrection laid a ground-worke for this mortality let us see how it commensurates with the universality of Scripture and Reason CHAP. II. Scriptures to prove this Mortality JOb 4. 19 21. How much lesse on them that dwell in houses of clay whose foundation is in the dust which are crushed before the moth doth not their excellencie which is in them goe away they die even without Wisdome Job 14. 1 2. Man that is born of a woman is of few daiies and full of trouble he commeth up like a flower and is cut downe he fleeth also as a shadow and continueth not and ver 7. 8. 9. 10. 11. 12. For there is hope of a Tree if it be cut downe that it will sprout againe and that the under-branch thereof will not cease though the root thereof wax old in the ground and the stock thereof drie in the earth Yet through the sent of water it will bud and bring forth branches like a plant But man dieth and wasteth away yea man giveth up the ghost and where is he As the waters faile from the sea and the flood decayeth and dryeth up So man lyeth downe and riseth not till the heavens be no more they shall not awake out of their sleep Psal 103. 15. 16. As for man his dayes are as grasse as a flower of the field so he flourisheth for the wind passeth over it and it is gone and the place thereof shall know it no more From these two places compared we may see that man not his flesh only for that makes not man but flesh and spirit sensu

upon them and passe to those Objections which are extorted from Scripture which are various Object Wooln pag. 324. If the Soul be compounded of the Elements it will not follow that it must needs be mortall because Corruption and Death comes not onely nor so much from Propagation or Composition as from divine Malediction for the wages of sin is death Without which even Adams Body should have been immortall as well as his Soul To which I answer The Soule by his owne grounds was chiefly the body but instrumentally in the Transgression And so if the wages of sin be death the Soule was under the divine Malediction as well as the Body so that it if such a thing be lost its supernaturality and immortality as well as the body Therefore if by this Rule the Souls Immortality may be pleaded much e 29. Abs more may the Bodies I should according to the import of the Title of this Chapter have produced more Objections in this kind but finding Naturall Reason silent therein I Answer such silent ones with silence Needs must Reason be silent in the defence of this fancie since it cannot define what that is to which this immortality is ascribed Yet some beyond all Reason to uphold this ignote endlesse entitie say that though it cannot be defined what it is yet it followeth not that it is not as we cannot define what God is yet it followeth not that there is no God And so it mattereth not whether it be the Rationall Facultie or no or what it is so long as it is To this I Answer That this is to make no distinction betwixt Reason and Madnesse As if we were bound to beleeve that for which there is no sense nor reason so might we beleeve there were ten thousand Gods yea blocks and stones were Gods sufficient to save But we find in Scripture and in Nature sufficient to convince our Reasons that there is but one God and he that one whom we worship though our Reasons are not able fully to comprehend him so much of him wee know as our Reasons is able to containe whereas for this immortall spirit there is not so much of it declared as may convince Reason what it is or that it is and to beleeve that it is because we cannot know what it is shall be no Article of my Beliefe Thus proved from Scripture and Reason let us proceed to the Resolution of what from Scripture shall be obtruded CHAP. V. Objections extorted from Scripture Answered OBject 1. Therefore we are alwayes confident knowing that whilst we are at home in the body we are absent from the Lord we are confident I say and willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 6. 8. Whence is inferred a present injoyment of Glory immediately after death I Answer that both the foregoing and subsequent matter deny such an Interpretation or Consequence for before wishing to be clothed with our House from Heaven on which is this expression of being present with the Lord he expounds that his meaning is thereby that mortality might be swallowed up of life or as he saith 1 Cor. 15. 53. that this corruptible man might put on incorruption and this mortall put on immortality And the following matter of them words being laid down as the reason or ground why he so spake prove that by his presence with the Lord he meant nothing else but his state after the Resurrection for saith he we must all appear before the judgment seat of Christ that every one c. ver 1. Obj. 2. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better neverthelesse to abide in the flesh is much needfull for you Phil. 1. 23. 24. I Answer this is of the same nature therefore must have the same Interpretation for Paul did not preach one thing to the Philippians and the contrary to the Corinthians Besides such manner of expressions are not contradictory to this mortality for though there be long time to the Living till the Resurrection there is none to the Dead for Psa 39. 13 from Adams death to his Resurrection at the end of the World will be to him as the twinkling of an eye to the Living yea the twinkling of an eye to the living is more time then a thousand yea ten thousand yeares is to the dead For Being onely commensurates with Time or length of dayes not to Be cannot possibly be capable thereof So that the Livings tedious anniversary expectation of the Resurrection and end of their faith is not a twinkling to the grave the Livings Future is the Deads Present Therefore it is well figurated in Scripture by sleep as slept with his fathers 1 King 11. 43. falne asleep in Christ 1 Cor. 15. 18. c. not that it is so long a time to the dead but that in nature there is nothing so represents death or non-being as sleep So that this may take away all carnall security for who would not watch and pray over night that knowes he must die in the morning live well and be wary to day that must rise and answer to morrow beleeve to day that would not be damned but saved to morrow This administers comfort to the righteous but terrour to the wicked Object 3. And it came to passe as her soule was in departing Gen. 35. 18. Ergo there is such a thing as the Soule which continueth its Being after death Answ No such matter for the sense of the words is as she was dying or life a departing for the following words say she dyed which could not be if her soule her constitutive part lived still no more then a man can be said to lose his hand when he loses a finger Object 4. And he stretched himselfe upon the Child three times and cryed unto the Lord and said O Lord my God pray thee let this Childs soule come into him againe And the Lord heard his voice and the soule of the Child came into him again and he revived 1 King 17. 21. 22. And Pro. 14. 22. it is said his flesh upon him shall have pain and his soule within him shall mourne Ergo there is such a thing as the soule Ans If it be meant life or breath whose Being is consistent and terminated in a corpulent union For by that of the Child is meant his breath or life the thing that his corpulent matter wanted as ver 17. implyeth which saith his sicknesse was so sore that there was no breath left in him Therefore that which was gone was prayed for his breath or life as his Answer further proveth which was and it revived And by Soul in that of Iob is meant his conscience whose seat is in the reasonable and memorative Faculties Therefore the use of the word Soule in those places doe not prove such a thing in man as is supposed For in Scripture it

if reserved for both till then I le be bold to say it shall not be till nor before then Moreover Rev. 19. 20. it is said the beast and the false Prophet and them that worshipped his image were cast alive into the lake of fire and brimstone and c. 20. 10. And the Devil that deceived them was cast into the Lake and this v. 6. 14. is called the second death therefore this casting into the Lake must be after the Fall of Antichrist and after he hath done deceiving and not before for if he be there now he hath done deceiving for once there it is impossible he should deceive but that he hath not there is more witnesses then stars in the Skie or sands in the Sea our innumerable sinnes whose just reward is the second death If it be Questioned where then the Divels are Observe they are but Creatures and such as are fallen from their Heavenly mansions therefore within the Sublunary compasse so that as the Earth is the proper place for ponderous and grosse bodies and the Devils being more subtile and aiereal may be referred to the air and not without ground from Scripture for Ephes 2. 2. the Devil is called the Prince of the power of the aire so that their casting into Hell must be the aire and Hell may as well be put for the aire in those places as in other for the grave c. their prison or place of custody as the grave to the dead And Rev. 12. 9. t is said he was cast into the earth and his Angels c. This premised Hell and Damnation not yet well might ignorance straine it self into such incertaine conceits about the place of it's Being and it not as yet Some have feigned it in Mount Aetna some in the Element of Fire which is betwixt the upper region of the Aire and the Globe of the Moon some to be in the Caves of the Earth and Conduits of the Sea some only in the Sea as Archer in his Personall raigne of Christ mentions because the Divels were cast into the Swine which ran violently down a steopplace into the Sea Mar. 5. 3. surely they might as wel say they have f 30. Abs Milstones about their necks because it is also said better a milstone were tyed about his neck and he cast into the bottome of the Sea for the one followeth no more then the other Some say it is in the earth equally so far distant from the surface as Heaven is above it as Phillips c. and this he labours to confirme with Scripture as Pro. 15. 4. The way of life is above to the wise that he may depart from Hell beneath and Phil. 2. 10. That in the name of Iesus every knee should bow of things in Heaven and things in Earth and things under the Earth i. e. in Hell saith he And Luke 16. The rich man saw Abraham a far off and Lazarus in his bosome And Ezek. 31. 18. Yet shalt thou be brought down with the Trees of Eden unto the nether parts of the Earth But those and such like places which literally seem to import Hell conclude the thing no more then other literall expressions prove God to have corpulent eyes eares hands c. but are expressions after the manner of men to shew the gradation of condition betwixt the wicked and the righteous the one the extreamest debasement the other the extreamest exaltation which could not be better figurated to sence then by Heaven and Earth And in particular thus The first as Pro. 15. 24. is litterall or figurative which interpretation can neither be canonicall nor rationall for thereby wise men must not tread upon the g 31. Abs ground but must walk upon the Aire or upon the water as Christ and Peter upon the Sea Mat. 14. 25. 29. and there only the way of life for it saith their way is above For the second as Phil. 2. 10. that is both propheticall and figurative to shew how in processe of time all Degrees shall subject to Christ Angels Men Beasts Devils and Death whose Degrees is thus literally expressed to sence by Heaven Earth under the Earth or Angels that are highest in dignity and so coelestiall Men and sublunars the midle and so terrestriall Divels and Death the lowest and so subterrestriall The third as Luke 16. is parabolicall of which more anon and it seemes by this if Hell be so deep in the Earth h 32. Abs the Damned have wonderfull good eyes to see through the earths grosse body and the Heavens 12. Spheares into the Coelum Empyreum to spy Lazarus in Abrahams bosome or else Heaven must be there too even in the centure of the Earth this is the consequence of such parabollicall Arguments And the 4th or last as Ezek. 31. 18. is a kin to those for it is but to shew how that Pharaoh in the height of his pride and fury was brought to confusion which in the 15. v. is expressed by In the day when he went down into the grave and v. 14. unto death to the nether parts of the earth to the pit and v. 17. into Hell all which shew but the sudden death and utter confusion of Pharaoh and his Army and at the utmost Hell here can be but put for death or the grave and not for any such place of torment There is yet an other Opinion of the place of Hell which is the best that ever I heard or read of and that is according to Archers judgment the Earth reduced to its prima materia or created matter which he saith cannot be consumed and there shall the Damned be cast But least I should dive further in the inquisition of the place then my Commission will reach I le leave it to the wofull experience of the damned at the day of Judgment Object 8. such a one caught up into the third Heavens how that he was caught up into Paradice 2 Cor. 12. 2. 4. there Paradice is put for the third Heavens And to this compare Christs Answer to the theife upon the Crosse This day thou shalt be with me in Paradice Therefore Paradice is the third Heavens the place for the souls of the righteous whither the Theifes soul went that day Answ First Christ was not there that day himself for his humanity was three dayes and three nights in the grave after his death 2ly His whole humanity soul and body as 't is called suffered death as it was necessary for if his body only suffered what should our souls have done for a Redeemer of this more hereafter so that the saying of the prophet is fulfilled Psal 16. 10. For thou wilt not leave my soul in Hell i. e. his manhood in the grave nor suffer thine holy One to see corruption i. e. or there to putrifie 3ly If so then the souls of the righteous have an earthly fading habitation for the 12. Spheares are as the earth is a meer elementall

is variously used upon various occasions It is put for the stomack Prov. 27. 4. for the eyes Ier. 13 17. for the heart 1 Sam. 18. for God Prov. 9. 16. Heb. 10. 38. Ier. 14. 17. for the dead body Psal 16. 10. for the whole man Levit. 7. 19. 4. 1. Acts 7. 14. Num. 15. 39. Rom. 13. 1. Gen. 12. 5. 46. Act. 2. 41. 1 Pet 3. 20. for breath Act. 20. 10. for life Isa 53. 17. Therefore from those places those parts may as well be proved so many Soules or Spirits of Immortality as from those where it is put for Breath or Life its Being be proved or such an immortall existence to be in the body Object 5. For which cause we faint not for though our outward man perish yet the inward is renewed day by day Ergo there is soule and body in man Answ It is not said Though our flesh perish yet our soules is renewed then 't were something to little purpose but it is said our outward man which compared with what is meant by inward man must needs be whole man for by inward man is meant faith or work of grace Rom. 1. 17. 14. 8. 8. 1. 2 Cor. 5. 17. which is no part of naturall man so that without it or its renewing we are men perfect as well as with it Object 6. Who knoweth the spirit of man that goeth upward and the spirit of a beast that goeth downward to the earth Wherefore man hath a soule that goeth presently to Heaven but the beasts to the earth Answ It cannot beare that sense for immediately before he saith their breath is all one there is no difference as the one dyeth so dyeth the other and goeth to one place the dust Therefore if the beasts be reversed into the elements so must mans The meaning I take to be thus that such a wonderfull thing is the breath of a man that breatheth upward and the breath of a beast tkat breatheth downward for Spirit signifieth breath according to that of Ovid Pronaque cum spectent animalia caetera terram Os Homini sublime dedit coelumque videre Iussit erectos ad sidera tollere vultus that its Faculty how it is is past finding out for Art in all her imitations could never touch that secret with her pensill Object 7. Feare not them which kill the body but are not able to kill the soule but rather feare him who is able to destroy both soule and body in hell Answ This carryes the face indeed of the soules immortality but if the interpretation must be confined to that sence it overthrowes the current of the whole Scriptures Wherefore my opinion of it is that by not able to kill the soul is meant as Luke hath it c. 12. 4 have no more that they can do that is though they have power over this life which is sowen in corruption they have none over that which is raysed in incorruption But rather feare him which is able to destroy both soul and body in Hell that as Luke hath it after he hath killed hath power to cast into Hell This doth not set forth any immortality before the Resurrection but shewes that onely that is in Gods hand and he onely able to touch it that is cast it into Hell That this must be so expounded I further prove from the non-entity of Hell for there can be no casting into Hell before Hell be which though it be ordained of old Isa 30. 33. No Hell till the Resurrection it is but in posse not in esse till the Resurrection For satisfaction it is convenient to declare what we mean by Hell for Hell is diversly used in Scripture It is put for the grave Psal 16. 10. 55. 15. Isa 14. 15. for the Whale in which Ionah was Ion. 2. 2. for Sathans Kingdom leading to Hell Mat. 16. 18. for Satan or his malignant spirits Iam. 3. 6. for the place of the damned Mat. 5. 29. 10. 28. Luke 12. 5. 16. 23. 2 Pet. 2. 4. and this last the place of the damned is that which we meane by Hell and it is likewise variously called as outer darknesse Mat. 22. 13. 23. 33. wrath to come 1 Thes 1. 10. 5. 9. Chaines of darkenesse 2 Pet. 2. 4. Iude 6. eternall fire Iude 23. second death Rev. 20. 16. bottomlesse pit Rev. 9. 2. the place of torment Rev. 14. 10. 20. 10. Lake of fire Rev. 29. 20. 21. 8. everlasting punishment Mat. 25. 41. 46. blacknesse and darknesse for ever Iude 13. Those severall expressions are generally taken to set forth the end of the Reprobate or the execution of Gods wrath upon them Therefore if none of the formentioned places that Hell is put for save that of the place of the damned be taken for Hell then most of those severall expressions suite with it but the expressions in generall grant no immediate execution after this death but imply the contrary as we may see if we examine them First in Mat. 22. 13. where it is called outer darknesse and 23. v. 33. damnation of Hell compared with cap. 25. 41. where it is said Then shall he say unto them on the left hand depart from me yee cursed into everlasting fire prepared for the Divel and his Angels to this adde 2 Cor. 5. 10. For we must all appeare before the Iudgment Seate of Christ that every one may receive the things done in the flesh whether good or evil and to these adde 1 Thes 1. 10. 5. 9. where it is called wrath to come which thus compared shew plainely it is to come else execution must go before Judgment which in a Common-wealth would be ridiculous injustice e 29. Abs as first to hang men and then judge them At the day of Judgment we all must receive our reward according to our deeds good or bad THEN shall he say unto them on his left hand c. and not before THEN for it cannot be twice received therefore it is fitly called wrath to come and the very divels confirme this themselves Mat. 8. 25. art thou come to torment us before the time which proveth plainly that the time of their torment was not come and if the Divel cannot be believed God further cleares it 2 Pet. 2. 4. For if he spared not the Angels that sinned but cast them down to Hell and delivered them into Chaines of darkenesse to be reserved unto Iudgment And Iude 6. The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chaines unto the Iudgment of the great day In both which places it is said they are reserved unto Iudgment and Iude ver 7. to the Reprobate is reserved the blackenesse for ever and to this adde Rev. 20. 10. 11. 12. 13. 14. 15. which clearly shew that at the day of Judgement both Divels and Reprobate together shall be cast into the Lake of fire Therefore

Empyreum which the Astronomers have invented for his residence I know no better ground they have for it then such as Dromodotus the Philosopher in Pedantius had to prove there was Divels Sunt Antipodes Ergo Daemones Sunt Coeli Ergo Coelum Empyreum Object 10. Then shall the dust returne to the earth as it was and the spirit shall returne to God who gave it Eccles 12. 7. Answ By spirit cannot be meant such a thing as the soul except all soules go to God and none to the Devil for it is indifferently spoken of all but by spirit is meant life which hath various expressions in Scripture it is the will of God that dust shal be made man and live and it is done and he liveth and his will that it shall dye and it dyeth or returneth to what it was he withdraweth his communicated power and man ceaseth the spirit shall returne the communication power or faculty of life shall cease to God that gave it in him that communicated or gave it in whom we live move and have our being no otherwise mans spirit or life returneth to God that gave it he taketh away the breath and the creatures dye and returne to their dust Psal 104. 29. for the life of man is even a vapour that appeareth for a little time and then vanisheth away Iam. 4. 14. Object 11. And they stoned Steven calling upon God and saying Lord Iesus receive my spirit Act. 7. 59. Answ This is a commendation of his life or being into the hands of God in whom with Christ our lives are hid Col. 3. 3. as a full assurance of his hope and faith in the Resurrection that when Christ who is our life should appeare he also might appeare with him in glory For God is not the God of the dead but of the living for all live unto him Luke 20. 38. And thus and no otherwise was his spirit commended or returned to him that gave it whose spirit goeth forth and we are renewed Psal 104. 30. answerable to that of the two Witnesses into whom the spirit of life from God after they had lien dead three dayes and an halfe entered into them and they stood upon their feet Object 12. God breathed into his nostrils the breath of life Gen. 2. 7. Ergo man hath an immortall soul Answ Then so is the foul of a Beast for Solomon saith their breath is all one Eccl. 3. 19. and David reckoning up the creatures and man amongst them saith indifferently of them all God hideth his face and they are troubled he taketh away their breath they dye and returne to their dust Psal 104. 29. and this is further amplified in Gen. 1. 33. to every thing in the Earth wherein there is a living soul c. and cap. 7. 21. 22. all flesh dyed in whose nostrils was the breath of life and Num. 31. 28. all which make no difference betwixt them but as the one dyeth so dyeth the other and man hath no preheminence above a beast For what man is he that liveth and shall not see death or deliver his soul from the hand of the grave Selah Psal 89. 48. Object 13. And it came to passe the Beggar dyed and was carried by Angels into Abrahams bosome c. Luke 16. from the 22. to the end Answ There was never such a man as Dives or Lazarus or ever such a thing happened no more then Iothams Trees did walke and talke Iud. 9. 8. but was a Parable to prove that nothing is more effectuall for conversion then the ordinary preaching of the Word by the ministration of the servants of God Further the consequence concerning the soul is but drawn from the literall sence in which sence I shall deny it canonicall Scripture for it makes in that sence more for bodies then the souls present being in Heaven or Hell ver 23. 24. and maketh Abraham the Father of the Damned ver 24. 25. 27. 30. and ver 22. Dives dyed and was buried and yet v. 23. he lift up his eyes being in torment and seeth Abraham c. and v. 25. he cryed for Lazarus to dip the tip of his finger to coole his tongue which in the literall sence thus applycated must needs be contradictory unlesse his eyes tongue and Lazarus finger was not buried or their souls had corporeall corpulent members which to conceit is ridiculous Therefore from this place the Resurrection of the body before the day of Judgment even as soon as a man is buried may better be proved then such a present soularie enterance into Heaven or Hell Object 14. By which also he went and preached to them in prison Answ By which that is by that whereby he was quickened or raised from the dead his divine nature the God-head as the foregoing words whereon the sence of those depend doth evidence ver 18. Christ once suffered c. death in the flesh but quickened by the spirit ver 19. by which also he went c. So that he went and preached by that whereby he was quickened or raised Therefore the preaching here meant was not by that which was raised but by that which did raise which was ministerially as the following words further evidence shewing to whom he preached even those which were disobedient in the dayes of Noah on whom the long suffering of God waited while the Arke was a preparing those were the spirits here meant the wicked of those dayes which are now in prison that is dead or imprisoned in the Elements Here the grave or death is called a prison as indeed it is for therein all that dye are reserved in the chaines of death the Elements not to be delivered till Judgement Rev. 20. 13. according to Iob. 3. 18. there the prisoners rest together Object 15. Therefore gloryfie God in your body and in your spirit 1 Cor. 6. 20. Answ Before he calleth the body the Temple of the holy Ghost ver 29. and ver 15. the members of Christ which needs must be the whole man and not his bare carcase for in death who can praise the Lord in it can be no habitation for the holy Ghost and therein were they to glorifie Absurd God to make Christ the head of such members were to make God the God of the dead and not of the living therefore by body and spirit is meant whole man aiming at a thorough and perfect sanctification as well in that which respecteth thought the spirit as in that which respecteth action the body inwardly to glorifie God as well as outwardly to flee fornication c. Object 16. I saw under the Altar the soules of them that were slaine for the word of God c. and they cried with a loud voyce c. Revel 6. 10. 11. Answ They were such souls as lay under the Altar flaine or sacrificed or as ver 11. hath it were killed these therefore being dead soules or martyred Saints their cry must be as the cry of the blood of

to morrow we die And so k 59. Abs so many bellyes so many Gods and no other It is objected That the rarenesse of conception argues a supernaturall immediate assistance essentiall without which the soul cannot be Answ That commeth by a naturall defect and not by the withholding of Gods immediate hand else he should have a speciall and immediate hand in Adultery And so Whoremongers and Adulterers sets God a work to create Souls for k 61. Abs their Bastards which is to make God a slave to their lusts Further it is objected That God hath from eternity decreed concerning man above all creatures both who should come into the world and at what time Therefore accordingly he must have a work in mans conception above other creatures Answ No such thing followeth for time and number may be appoynted and yet the due course of nature proceed as well without as with an immediate assistance towards man in his kind as in Beasts in their kind Moreover Woolner in his Treatise on the Soul pag. 115. saith That the more spirituall parts and chiefly the Soul is but partly mediately partly immediately conceived at the first instant or union of the seed of both Sexes For by it pag. 127. he saith the corporeall parts are prepared and perfected Therefore it must of necessity be at the first instant or else no conception And pag. 129. That all Soules as well of Beasts as of men are essentially as perfect at the first instant of conception as ever afterwards And pag. 97. he saith The Soul can live without the body and cannot be corrupted by it Answ That then it followeth If a woman miscarry immediately after that very instant l 35. Abs that the Soul of that Effluction or unshapen deformed peece of congealed blood being immortal must needs continue its immortality and that Effluction as well as perfect bodies shall be raised againe for if degrees of corporall perfection hinder then those that are borne imperfect as without legs arms or hands or any other member as divers are they m 63 Abs shall never be raised againe and so out of the compasse of Christs death and though it should be granted that Christs death is denyed an Embrio yet that soules immortality cannot be nullified for immortality once begun must never have an end and he saith it cannot suffer with the flesh therefore if not with the whole masse of mans corpulency growne to its full perfection much lesse with an Embrio that is ten times lesse imperfect and invalid for he saith it is as perfect at the first instant as ever afterwards therefore it must be saved or damned if there be any for others but no man knowes how or Absurd which way except it can be proved Christ dyed for bare soules soules without bodies which will puzzle the cunningest soule that ever was made in the marring and mard in the making Further it is objected Creatures propagated out of kind as by buggery as Apes Satyres c. are supposed are not endowed with reasonable soules Ergo soules are created immediately or however of necessity Gods superficient power is joyned to the propagation thereof Answ As I will not altogether confidently affirme they have rationall soules so will I not altogether deny it For in Man it is some organicall deficiency more or lesse that is the cause that some men are lesse rationall then others for some have abundance of wisdome and some are meere fooles and in children whose Organs are not come to perfection there is not so much as there is in an Ape This premised why in some measure as far as by those improper Organs can be expressed may they not be rationall though not in the same degree as is capable of God as well as Infants who are as uncapable pro tempore as Apes But perchance it will be replyed that then Christ dyed for Apes as well as for Infants I Answer Christ dyed not for the rationall part separated from the materiall nor the materiall from the rationall if there should be such buggery births or if by that unnaturall course they should meet in one which is impossible for the blessing of procreating any thing in its kind is to the kind for that neither but for the naturall production by the conjunction of both Sexes legitimate from Adam and not such unnaturall by-blowes As for births out of kind they come within the compasse of the Curse and cannot any wayes claim priviledge in the Restoration but must expect with Thornes Bryars and all manner of Vermin and Filth which breedeth on corruption to be done away when mortality is swallowed up of life For all other Creatures as well as Man shall be raised and delivered from death at the Resurrection my Reasons and grounds for it be these First that otherwise the The Resurrection of Beasts c. curse in Adam would extend further then the blessing in Christ contrary to the Scriptures For as in Adam all dye even so in Christ shall all be made alive 1 Cor. 15. 22. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord Rom. 23. Therefore Death comming upon all the Creatures by the sinne of Adam no death being before sinne life shall come upon all by Christ Secondly the beasts were not given Man to eate in the Innocencie but to all flesh wherein was the breath of life was given the greene herbe for meat Therefore the death of the beasts c. was part of the Curse and so to be done away by Christ Thirdly if the other Creatures doe not rise againe then Christ shall not conquer Death but when it is said O Death where is thy sting O grave where is thy victory it will be answered in Beasts because they are still captivated under its bondage But as by one man death entered into the world Ro. 5. 12. and by man came death by man shal come resurrection from death and the last Enemy that shall be destroyed is death and death shall be swallowed up in victory 1 Cor. 15. 21. 54. Therefore death shall not retaine them but they must be delivered out of its Jawes Fourthly those ensuing Scriptures doe clearly prove it Col. 1. 15. to the 23. All things were created by him and for him whether they be things in Earth or things in Heaven and be not removed away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven And Mar. 16. 15. Go ye into all the world preach the Gospel to every creature that is Glad tydings life and Resurrection from the bondage of corruption to every Creature by Christ therefore is he said to be the First borne of every Creature the First that 's borne or raised from the Dead so that those whereof he is the First must follow that is every creature else could he not be the First borne

from the Dead of them all And Rev. 21. 5. after the dissolution of all things he saith Behold I make all things New And Psa 104. David reckoning up Men Cattel c. saith thou takest away their breath and they dye thou sendest forth thy spirit and renewest the face of the earth and Psal 102. speaking of the Heavens saith as a vesture shalt thou change them and they shall be changed and Isa saith in the New earth the Wolf and the Lamb shall feed together and the Lion shall eat straw like a Bullock and Paul saith Rom. 8. 19. 20. 21. The expectation of the creature waiteth for the manifestation of the sons of God for the creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the Creature it selfe also shall be delivered from the bondage of corruption into the glorious liberty of the children of God for we know that the whole Creation groaneth and traveleth in paine till now Therefore the Gospel or Glad Tydings is unto all all are under hope and all things men beasts c. shall be made new or restored at the Resurrection and so Death shall be swallowed up in victory and mortallity of life or Death having given up her dead shall be cast into the Lake Rev. 20. 13. 15. Thus much by the by Now to our matter in hand But be it granted that those births are not endowed with reasonable soules yet doth it not follow that God createth immediately the soule or immediately assisteth nature in its production more then the body for this is an instance out of kind therefore cannot expect the blessing of the kind but be as it selfe is unnaturall and cursed for to the kind is required Sexes of the kind and thereto God hath given the blessing to beget its kind as well for man to beget perfect man as for the beasts to beget perfect beasts so that whatsoever is borne of man naturally is man though one be ennobled with more excellencies then another A borne Foole would have been a better instance for if to them rationall Soules were denyed it might be thought Nature naturally begetteth meere irrationall brutish inhumane bodies and rationality or humanity is a meer supernaturall work To prevent such a cavill I Answer that by the Soularies ground there can be no n 64. Abs borne fooles Infants new borne yea an Embrio should be as actually rationall as men of ripenesse of yeares for they say the soul is rationality it self and that rationality is no more of the body then inke is from the pen and the soul is absolutely perfect at the first instant yea it is forma formans therefore naturam expellas furca licet usque recurres it is made action which cannot but appeare for all action is apparant and they say it is an immortall spirit therefore cannot cease and if not cease it must shew it self Now why are not Infants then as rationall as others nay let me ask one Question If this endlesse soul be forma formans the maker of our bodys why have we not o 65. Abs endlesse bodyes for omne tale generat tale every like brings forth its like so then if one be immortall the other must be immortall Secondly I Answer that though some are fooles from their birth yet it doth not follow that Gods immediate hand is required to mans procreation but rather the contrary for imperfections in a thing argue the mediate generation thereof because no imperfection of any kind can come immediately from the hand of God imperfections are accidentall or from the curse therefore not of creation but of procreation Now seeing all this while we have had to do with this immortall Soul we cannot find or the Soularies tell what it is such likewise is its residence for if we ask where it it they flap us i' th mouth with a Ridle tota in toto tota in qualibet parte the whole in the whole and the whole in every part that is the whole immortall Soul in the whole body and the whole Soul wholy in every part of the body To which I Absurd Answer that this extends immortality or impossibility of death to the body for if immortality be in every part then no part of man from the crown of the head to the sole of the foot can be excepted so we are all p 66 A●… Soul all over and every part a whole Soul immortall So that it must either be held to q 67 A●… be ubiquitory which is an Attribute peculiar to God or else multiplicable by a corpulent division and so were a man minced into Atomes cut into innumerable bits there would be so many innumerable r 68 A●… whole Souls else could it not be wholy in every part s 69 Ab●… Monstrum horrendum ingens cui quot sunt corpore crines Tot vigiles Animae supter mirabile dictu And thus the Ridle is unfolded CHAP. VII Testimonies of Scripture to prove that whole man is generated and propagated by Nature THat this is true secundum actum naturae observe the sence of those ensewing Scrip●ures viz. Gen. 1. 17. 18. compared with the 22. ver where man and beast have an equall blessing and charge to propagate their like Eccl. 3. 19. There is no distinction betwixt them c. Gen. 17. 7. I will be thy God and the God of thy seed after thee Here by seed must be meant persons and not bare carcasses else he had been the God of dead clots and not of living soules Gen. 46. 26. All the souls that came with Iacob into Egypt which came out of his loynes c. Job 31. 15. Did not he that made me in the wombe make him and did not one fashion us in the wombe Ergo if his soul were immediately created so was his body for he that is his Entite person even all that went to make him man was formed and shapen in the womb both Epithites for procreation and not for creation Iob. 20. 10. 11. 22. Hast thou not poured me out as milke and curdled me like cheese thou hast clothed me with skin and flesh and hast fenced me with bones and sinnues thou hast granted me life and favour and thy visitation hath preserved my spirit Here Iob sets forth exactly the manner of mans procreation from the act of generation even to his breathing First poured out as milke that is the seminary evacuation of both Sexes in conjunction then curdled me like cheese that is the changing of that to a grosser matter congealed blood then clothed me with flesh and skin that is the incarnation of that condensed blood then fenced me with bones and sinnues that is that carnate matter was formed into humane shape and grew into members then grantedst me life that is began to breath whence observe that in ascribing the whole work to God he doth ascribe it to one kind only and