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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

MANS MORTALITIE OR A TREATISE Wherein 't is 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 Actuall 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. That which befalleth the sons of men befalleth beasts even one thing befalleth them all as the one dyeth so dyeth the other yea they have all one breath so that man hath no preheminence above a beast for all is vanity Ecclesiastes 3. 19. AMSTERDAM Printed by John Canne Anno Dom. 1644. To the Reader Judicious Reader THy serious perusall but the scorne and derision of the multitude hereof is my expectation Startle not thou be patient read ponder and Berean like try whether these things be so or no If any thing in it be worth thy owning take it it is thine as well as mine and I have my end thy benefit I wish it well to all but I feare it will be a Parable to most however I have unbosom'd my duty freely as I have received I give it freely to the World it is my faith as I beleeve so have I spoken I expect an Answer if it be such as will not hold tryall it is likely I shall vindicate my selfe but if by force of Argument it shall convince I shall be ready and free thankfully to embrace it and renounce my errour whether it be in part or in whole though in the maine I am nothing jealous had I therein doubted my weaknesse had not been thus visible to the World Whereas in severall places scattered through the Booke the use of the word Soule may seeme to some to imply that which I deny let such know it is for Argument sake not intending in the least any selfe distinct Being by it Thus desiring my endeavours may have a faire and equall tryall by Scripture and sollid Reason I commit thee to the blessing of God in the perusall thereof and rest Thine in the love of the Truth R. O. To his worthy friend the Author upon his Booke THe Hell hatch'd Doctrine of th' immortall Soule Discovered makes the hungry Furies houle And teare their snakey haire with griefe appal'd To see their Errour-leading Doctrine quail'd Hell undermin'd and Purgatory blowne Vp in the aire and all the spirits flowne Pluto undone thus forced for to yeeld The frightned Soules from the Elizian Field And squallid Charon now may leave his Trade To see all Soules made subject to the spade And Cerberus his dismall fate deplore To thinke that he shall scare the Soules no more But joy'd at this Minerva she doth run T' imbrace her Nurse Child great Apollo's Son The Heavens triumph i' th' wane of th' World to see Such light break out on its Posteritie They sue Mnesichole and so doe I To register this Mans Mortalitie N. C. VVOuld you a young Man see for to controule The Antient sure you 'd think he had no soul But God hath promised and still reveales To Babes what he from prudent men conceales Heavens blesse thee Man for bringing that to light Which Envy raked up i' th' dust for spight And may thy Booke be as a passing Bell To dying Man to toll his fatall knell S. R. MANS MORTALITY OR A Treatise proving MAN quatenus Animal rationale a Compound wholly Mortall CHAP. I. Of Mans Creation Fall Restitution and Resurrection how they disprove the Opinion of the Soul imagining the better part of Man immortall And proveth him quatenus homo wholly mortall TO omit tedious introductory Circumstances which are as commonly vselesse as prolix Observe That when God had moulded formed and compleatly proportionated Adam of the Dust of the ground he breathed in his face the breath of Lives * Orig. and Man became a living Soul Gen. 2. 7. That is he gave that life-lesse Body a communicative rationall Faculty or property of life in his kind And so it became a living Creature or compleate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom was the Woman both innocent and free from sin and so from Death and mortality For the wages of Sin is Death Rom. 5. 12. 1 Cor. 15. 56. Thus Man was gloriously immortall yet no longer a Creature incorruptible then during innocent For Gen. 2. 17. God said of the Tree of the knowledge of good and evill thou shalt not eate of it for in the day thou eatest thereof thou shalt surely dye that is thy immortality shall be changed for mortality Immortall Adam shall be made mortall not a part of thee but Thou shalt surely dye even whole man without the least exception of any the worst or noblest part of him unlesse God had a mentall reservation but even the same Thou that livest Thou shalt surely dye that must dye wherein was life then surely if he had an immortall Soul which is the life of the body that must be made mortall The result of all which is this That what of Adam was immortall through Innocency was to be mortalized by Transgression But whole Adam quatenus Animal rationale was in Innocency immortall Ergo all and every part even whole Man was lyable to Death by Sin And so consequently if Adam had then such an indefinable thing in him and of him without which he was not Man as is vulgarly supposed but simply maintained by the Church of Rome England c. as an Angelical Spirit that neither could nor can be subject to mortality Then he had that he had not which made him be what he was not he a 1. Absur sinned with that with which he could not which made him Fall b 2. Absur when he did not which Bo-peepe is impossible For if Adam was martalized and That not It was no part of him this they must confesse or else the other followes This being thus cleared and proved from Adams Creation and Innocency let us proceed to his Fall Restitution and Resurrection who eating of the forbidden fruit whose nature was as was supposed by Nemesius the Philosopher to mortalize him as Mala insana are to destroy and reduce rationality to madnesse God fulfilled his threatned Curse upon him saying Gen. 3. 19. In the sweat of thy face shalt thou eate bread till thou returne unto the Ground for out of it wast thou taken for Dust thou art and unto Dust thou shalt returne Here he is plainly disrobed of all his immortality he must to Dust without the least mention of any Being

* 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

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

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

condensation and at the Day of the Lord the Heavens shall passe away with a great noyse and the elements shall melt with fervent heat 2 Pet. 3. 10. But their habitation is of a better and enduring substance Heb. 10. 13. eternall 2 Cor. 5. 1. an inheritance incorruptible and undefiled and that fadeth not away 1 Pet. 1. 4. whereas this makes it mortall corruptible and fading so that the soul changeth but one corruptible earthly mansion for an other that shall fleet away and no more place shall be found for it Rev. 10. 20. and 21. 1. 4ly Christ was the first fruits of them that slept and thereby as he tould his Disciples he went to prepare a place for them in his Fathers house Therefore if it were then to prepare it was not then in esse there could be none in before it self was in Being so that if Abraham Isaac c. as soon as they died entred presently therein it is as if we should be actually in a House before the House be built or enjoy the Purchase before the Price be paid or Possession had I may and not without ground positively affirme that the place of Glory for the dead Saints is not yet and shall not actually Be till the Heaven o● the place of glory for the Saints not till the Resurrection dissolution of those Heavens and this earth according to that of Isaiah 65. 15. For behold I create New Heavens and a New Earth and the former shall not be remembered nor come into mind Chap. 66. the New Heavens and the New earth shall remaine before me saith the Lord. And 2 Pet. 3. 12. t is said we look for New Heavens and a New Earth after the dissolution of the old ver 12. wherein dwelleth righteousnesse And Iohn after he had revealed the end and finall dissolution of the world and the Judgment of the quick and dead saith And I saw a New Heaven and a New Earth for the first Heaven and the first Earth were passed away and there was no more Sea And ver 2. 3. c. And I saw the holy City c. Whence is observable that Isaiah Peter and Iohn with one consent in probation that they did not meane any state in this world expresly conclude the dissolution of those Heavens this earth before their prophesie be fulfilled 2ly that they are not the same with those they stile them New to distinguish them from the old 3ly that they intend no renovation of the old Isaiah maketh them a work of Creation I create New Heavens c. 4ly to confirme it further Isaiah declareth their eternity the New Heavens and the New Earth shall continue before me saith the Lord 5ly Peter maketh them pure and undefiled wherein dwelleth righteousnesse And into this New Earth Iohn saw the holy City New Ierusalem comming down from God out of Heaven ver 2. and heard a voyce out of Heaven saying Behold the Tabernacle of God with men and he will dwell with them ver 3. and ver 27. there shall in no wise enter into it any thing that defileth whence it is most certaine that it shall never be defiled with sin for the glory of God shall lighten it and the Lamb is the light thereof ver 23. and they shall raigne for ever and ever cap. 22. 5. 6ly there shall be no teares no death nor sorrow nor any more paine for the former things are passed away cap. 21. 4. none of all which is computable with the state of this world but if compared with those places which speake of the state of glory or habitation for the Saints that sleep in Christ after this life as 1 Pet. 1. 4. where it is made an inheritance incorruptible and undefiled and that fadeth not away and Heb. 10. 34. it is called an enduring substance and cap. 11. 14. it is called a Countrey and ver 15. an heavenly Countrey which so answer and correspond with this New Creation that thereto only it is computable therefore they must needs be one and the same and that they are the prophesies themselves do witnesse as Rev. 21. 24. the Nations of them that are saved shall walk in the light of it and cap. 22. 5. there they shall raigne for ever and for ever and Peter makes it the end of their faith saying we according to his promise look for new Heavens c. and further to confirme it compare Rev. 7. 14. 15. 16. 17. with cap. 20. 1. 2. 3 4. and you shall find that it shall be the reward of those that come out of tribulation c. Therefore this is the inheritance incorruptible and undefiled c. the purchased possession Ephe. 1. 14. the World to come ver 21. the reward and end of our faith This being thus it is impossible that any should injoy that for the present which is yet to create So that the Thiefe is found a World too short of this Paradice Object Peter saith it is reserved in Heaven To that and such like expressions I Answer that the word Heaven being fittest to expresse the highnesse of its degree and exaltation of its glory to sence is used for no other end so that the meaning is reserved in highest dignity for Heaven in Scripture is oftentimes used to expresse the height and dignity of a thing as Isa 14. 12. Object Isaiah there shall be no more thence an Infant of dayes nor an old man that hath filled his dayes for the Child shall dye an hundred yeares old c. Answ That if this be expounded by Iohns Revelation it cannot admit of an interpretation sutable to the state of this world for he saith there shall be no death there cap. 21. 4. and before he sheweth that Death the last enemy that shall be destroyed was cast into the Lake Therefore it is impossible there should be any death there So that those expressions of Isaiah are metaphoricall to expresse the durance of their state which Iohn revealeth to be for ever and ever cap. 22. 5. Some indeed attribute this of Isaiah to the Thousand years of Christs Raigne in the Gospels glory which commeth betwixt the Fall of the Beast and the wars of Gog and Magog to which though it should relate yet that double cord of Peter and Iohn is sufficient to confirm the thing both without contradiction plainly and expresly affirming this New Creation to be after the destruction of the old Object For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it selfe now to appeare in the presence of God for us Heb. 9. 24. Answ If the subject or matter in hand of that place be observed the obscurity or seeming contradiction hereto will vanish the subject thereof is the state of the two Covenants or Testaments the Old and the New the first worldly and carnall the other heavenly and spiritual the first the shadow the second the substance the first had