Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	wage_n	5,338	5	10.9200	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53583	Man wholly mortal, or, A treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by Scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by R.O.; Mans mortallitie	Overton, Richard, fl. 1646.; Overton, Robert, ca. 1609-ca. 1668.	1675 (1675)	Wing O629C; Wing O640_CANCELLED; ESTC R11918	46,615	138

the Dictates of Nature and Reason let us repair to the unerring rule of the Scriptures to see how this mortality is either proved or disproved thereby And first we may consider that the Scripture saith that when God had molded formed and compleatly proportionated Adam of the dust of the ground he breathed in his face the breath of life and man became a living Soul Gen. 2.7 Here first we are to consider that we are not to speak of Man as the title or word man may be ascribed to the humane shape or carcasse as in this place it seemeth it is by way of distinction from other forms but of such an humane shape or carcasse as is a living soul and so alwayes when we speak or treat of man in this point of difference we are not to mean his carcase in humane form or shape onely but as he is a rational living soul in that form and so call'd man for the text ascribeth the title of Man to him both before and after the breathing in his face the breath of life and man became a living Soul therefore that living Soul was Man That which was formed or made of the earth became a living soul or creature by the breathing or communicating the breath of life a communicative rational Faculty or property of life in his kinde That liveless Lumpe became a living soul and not such a living soul another creature a distinct being of it self was infused into that formed matter that had its Being before that Infusion and can be when the body ceaseth as is vulgarly supposed That which was breathed before it was breathed was not a living soul but that which was breathed upon became the living soul no living soul was ascribed to man before that so that man was formed and man became a living soul as Paul saith 1 Cor. 15.45 The first man Adam was made a living Soul which was his natural body as vers 44. of whom was the woman both innocent free from sin and so from Death and mortality For the wages of Sin is Death Romans 6.23 therefore before sin there could be no death but as by one man sin entered into the world even so death by sin Rom. 5.12 and by the offence of one man Judgement came upon all men unto death vers 18. and 1 Cor. 15.21 by man came death therefore man was created free from the power of death so to continue but in the day he did eat the forbidden fruit he became mortal and as he was made a living soul 1 Cor. 15.45 so by transgression a dying soul Gen. 2.17 that is in dying to die or by becomming mortal be dissolved or return to what he was the dust Gen. 3.19 namely his Elements Thus Man was gloriously immortal yet no longer a Creature incorruptible then during innocent For Gen. 2.17 God said Of the tree of the knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye or dying thou shalt die that is thy immortality shall be changed for mortality Immortal Adam shall be made mortal not apart of thee but Thou shalt surely dye even whole man without the least exception of any the worst or noblest part of him unless God had a mental reservation but even the same Thou that livest Thou shalt surely die that must die wherein was life then surely if he had an immortal Soul which is the life of the body that must be made mortal The result of all which is this That what of Adam was immortal through Innocency was to be mortalized by Transgression But whole Adam quatenus Animal rationale was in Innocency immortal 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 of him without which he was not Man as is vulgarly supposed and zealously meintained 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 sinned with that with which he could not which made him fall when he did not for if Adam sinned and that not it was no part of him so that Adam was a living Soul when he was not And if Adam sinned with that which he had not he sinned with that with which he could not which made him fall when he did not which Bo-peepe in impossible For if Adam was mortalized and That not It was no part of him this they must confess or else the otheer follows Now whereas many from the expression of God's breathing into man the breath of life and he became a living soul conceive an Angelical Entitie a supernatural spiritual infinite Existence to be couched in the flesh or mens corpulency whose being doth not depend on it but is proper and peculiar to it self let such know that so weake is the ground from whence it is concepted that by the same reason the like may be said of fish birds and beasts for the breath of life and a living soul is ascribed to them as well as to man Gen. 7.21 to which read the margent in R. Jatran compared with vers 28. and vers 30. And to every beast of the earth and to every Foul of the Aire and to every thing that creepeth upon the earth wherein there is a living soul see the margent 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 God fulfilled his threatned Curse upon him saying Gen. 3.19 In the sweate of thy face shalt thou eate bread till thou return unto the Ground for out of it wast thou taken for Dust thou art and unto Dust thou shalt return Here he is plainly disrobed of all his immortality he must to Dust without the least mention of any being thereafter either of part or whole till the Resurrection for then and not before Mans immortality is in Actual 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 praise not the Lord neither they that goe downe 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 Christ the second man Adam who is made a quicking Spirit 1 Cor. 15.45 at the Resurrection restoreth this non-ented Entitie to an everlasting Being 1 Cor. 5.42 It is sowne in corruption it is raised in incorruption Thus Mortality is derivated to all Adams posteritie The first man quatenus homo is of the Earth earthly as is the earthly such are they that are earthly 1 Cor. 15.47 48. But the Earth of which Man is is corruptable and

shall be burnt up with fire 2 Pet. 3.10 Therefore whole Man is corruptable 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 part must be redeemed and not the whole man for no more of man then fell was redeemed and if the body onely fell and his formal part his soul continued immortal then that part of man his body onely was purchased not his constitutive or better part his Soul So that the bodies onely 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 compleat Col. 2.10 Therefore in Adam totally fallen Further If Adams fall was not a compleat change of his whole manhood from immortality to absolute mortality of the whole then in the day that he did eate the forbidden Fruit he did not surely die for He implyes his Man-hood and my very Opposites confess the Soul the very Essence and Being of Man-hood 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 eate as did not die That Day And if nothing dyed that is became mortal but his Body then that dyed 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 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 maintain And thus it must needs follow that this death threatned was a meer Scar-crow even nothing at all for He that is his constitutive part his Soul continued immortal and unchanged and used his body instrumentally as it did before the Transgression And if it be answered It became sinful and subject to sin and so of final 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 possibilty of sinning being producted into Actual sin the Soul must have its wages Actual mortality Further if the Souls Death be onely that of Hell so then principal or efficient cause deepest in the Transgression was less punished then the instrument 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 beat a mans brains out with it and so the Soul suffer the last death and scape the first which is as preposterous as if this Death 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 unbeliefe in Christ as Salvation is of Beliefe So that none can be condemned into Hell but such as are actually guilty of refusing 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 If the Soul as they say be the very life or have all life in it self and the body but its instrument then the body now hath no more life in it then when it is reduced to the earth but is as dead as a dore-naile And so at the Resurrection cannot be raised from death for that which never had life cannot be raised from death and the union of it to the Soul at the Resurrection they Fabulate on is but an addition of corpulency or gross matter to the Soul which in truth is no Resurrection at all from the dead no more then the restoration of flesh lost by Famine sickness c. For Resurrection from the death is not the addition of gross matter to life but the Restoration of life from death So that the restitution of lost flesh now to the soul is in quality as much a Resurrection from the dead as the addition of the whole body to the soul at the Last day which is to say with the Sadduces there is no Resurrection from the dead But the Soularies I know are loth to be branded for Sadduces which how they will avoid I cannot see for if the soul live separated from the body the body cannot be raised from the dead except the body had a life of its own differing from that of the soul and so a man must have two lives as they say a Cat hath nine the one mortal the other immortal and at the Resurrection have two immortalities If the soul be of a distinct being from the body and sinned as the body and thereby incurred the condemnation of Hell then must the soul have a particular redemption from thence as the body from the grave or else it must perish there for ever And if Christ redeemed us from thence then he must suffer the same eternal Torments that is the worme of conscience despaire everlasting chains of darkness c. But those he never suffered as witnesseth Doctor Ames to Bellarmine Ergo. If you urge that in his agony and sweating of blood he suffered equally with the Torments and therefore might be said to suffer eternal toments though he was never personally in hell then may we as well say that by his agony c. he suffered paine equivalent to death and therefore might be said to have suffered the death of the grave though personally he had never been in the grave for there is a greater equivalency betwixt those sufferings and the grave then betwixt his sweating of blood and the torments of the damned Spirits in hell CHAP. III. Scriptures to prove this Mortality JOb 3.12 13 16. Why did the knees prevent me or why the breasts that I should sucke for now I should have lien still and been quiet I should have s●ept then had I been at rest Or as a hidden untimely birth marke I had not been as an Infant that never saw light Job 4.19 21. How much less on them that dwell in Houses of clay whose Foundation is in the Dust which are crushed before the moth Doth not their excellency which is in them goe away they die even without Wisedome

perfect at the first instant as ever afterwards therefore it must be saved or damned if there be any for others but no man knows how or which way except it can be proved Christ dyed for bare souls souls without bodies which will puzzle the cunningest soul that ever was made in the marring and mar'd in the making Further it is objected Creatures propagated out of kinde as by buggery as Apes Satyres c. are supposed are not endowed with reasonable souls Ergo souls are created immediately or however of necessity Gods superficient power is joyned to the propagation thereof Answ As I will not altogether confidently affirm they have rational souls so will I not altogether deny it For in man it is some organical deficiency more or less that is the cause that some men are less rational then others for some have abundance of wisedome and some are meer fools 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 rational 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 rational part separated from the material nor the material from the rational if there should be such Buggery-births or if by that unnatural course they should meet in one which is impossible for the blessing of procreating any thing in its kinde is to the kinde for that neither but for the natural production by the conjunction of both Sexes legitimate from Adam and not such unnatural by-blowes As for births out of kinde they come within the compass of the Curse and cannot any wayes claime priviledge in the Restoration but must expect with Thornes Briers and all manner of Vermine 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 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 sin is death but the gift of God is eternal life through Jesus Christ our Lord Rom. 6.23 Therefore Death coming upon all the Creatures by the sin of Adam no death being before sin life shall come upon all by Christ Secondly the Beasts were not given man to eat in the Innocency but to all flesh wherein was the breath of life was given the green 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 do not rise again 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 Rom. 5.12 and by man came Death by man shall 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 retain them but they must be delivered out of its Jawes Fourthly these ensuing Scriptures do 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 yee have heard and which was preached to every Creature under Heaven And Mar. 16.15 Go yee into all the World and 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-born of every Creature the First that 's born 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-born 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 Psal 104. David reckoning up Men Cattel c. saith Thou takest away their breath and they die 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 Isaiah saith in the New Earth the Wolfe and the Lambe shall feed together and the Lion shall eate straw like a Bullocke and Paul saith Rom. 8.19 20 21. The earnest expectation of the Creature waiteth for the manifectation of the sons of God For the Creature was made subject to vanitie not willingly but by reason of him who hath subjected the same in hope because the Creature it self 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 pain 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 mortality 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 souls yet doth it not follow that God createth immediately the soul or immediately assisteth nature in it's production more then the body for this is an instance out of kind● therefore cannot expect the blessing of the kinde but be as it self is unnatural and cursed for to the kinde is required Sexes of the kinde thereto God hath given the blessing to beget its kinde as well for man to beget perfect man as for the beasts to beget perfect beasts so that whatsoever is born of man naturally is man though one be ennobled with more excellencys then another A born Fool would have been a better instance for if to them rational Souls were denyed it might be thought Nature naturally begetteth meer irrational brutish inhumane bodies and rationality or humanity is a meer supernatural worke To prevent such a cavil I answer that by the Soularies grounds there can be no born fooles Infants new born yea an Embryo should be as actually rational as men of ripeness of years for they say the soul is rationality it self and that rationality is no more of the body then inke is of the pen and the soul is absolutely perfect at the first instant yea 't is forma

a one caught up into the third Heavens how that he was caught up into Paradise 2 Cor. 12.2 4. there Paradise is put for the third Heaven And to this compare Christs Answer to the thiefe upon the Cross This day thou shalt be with me in Paradise Therefore Paradise is the third Heaven the place for the souls of the righteous whither the Thiefes soul went that day Answ Christ was not there that day himself for he was three days and three nights in the grave after his death during which time all the soul he had was there detayned by death as is evident by Psal 16.10 compared with Acts 2.31 for if it were not so then Christs humane nature tasted of death not wholly but partially onely and thereby wrought not a whole but a partial redemption to humane nature because the soul the most considerable part thereof dyed not being immortal as is fancied which if true Then believers will not be compleat in or by Christ as Saint Paul affirms them to be Col. 2.10 having immortality onely to their bodies by Christ but not to their souls these being immortal before And then Christ by the Gospel brought life and immortality to light onely for the bodyes of men and not for their souls 2 Tim. 1.10 and then believers at the Resurrection will have two several and distinct lives and immortalities the one of their souls by nature and the other of their bodyes by Christ which is absurd to imagine Besides if the Thiefe's souls was that day with Christs Soul in Paradise a place of glory and exaltation Then humane nature had reward and exaltation before Christs Resurrection or his conquest over death even whil'st the Salvation of all man-kind was in suspence yea and before its justification for Christ dying for our sins rose again for our justification Rom. 4.25 And further if Christs soul was that day in Paradise then the Apostles Creed may be questioned as untrue which together with Scripture affirms that Christ that day was both dead and buried neither of which can be true if his soul the principalest part of his humanity remained alive and ascended that day into Paradise Besides if that fancy had been true then it ought and without doubt should have been put as an Article of the Creed to have been believed by all Christians and had been as necessary a point to have been known and believed by them as any other Article there put concerning Christ Object 10. But the meaning of the words may be that the thiefes Soul was that day in Paradise with the God-head and not with Christs Soul Answ If so then this will follow namely that the theifs humane nature was exalted before Christs humane nature which will contradict St. Paul Col. 1.18 where he saith that Christ was the first born from the dead that in all things he might have the preheminence and Christs own reward exaltation went not before but followed after as an effect of his sufferings and conquest over death as many Scriptures do witness For when he had by himself purged our sins he sat down on the right hand of the Majesty on high Heb. 1.3 we see Jesus was made a little lower then the Angels for the suffering of death Crowned with glory and Honour Heb. 2.9 Christ being found in the fashion of a man humbled himself and became obedient unto death even the death of the Cross wherefore God also hath highly exalted him and given Him a name above every name c. Psal 2.8 9. And no man in his wits can be so sensless as not to understand his Resurrection to intervene his suffering and this his exaltation Besides since the God-head is everywhere how could the Thiefe be absent from it anywhere Wherefore by no means may it be granted that the thiefe was in Paradice that day or can be there before his restoration or Resurrection unless he were or can be there with his broken leggs for Christ said not Thy Soul but Thou i. e. Thou Theife or Thou man shalt be with me And he that can make a Thiefe of him in the sence for which he suffered or a man either without his body is a better work-man then I know any And if the soul as they say have all life in it self and it not subject to death and be the humanity and constitution of Man and the corpulent matter the bulke of the body be but an instrument whereby the soul acts and moves and all the action and motion of the body be meerly instrumental then neither Christ nor the Malefactor died that day nor can any man as man die for thereby his Man-hood that which makes him man his Soul is made immortal unsubject to death But the Scripture speaking of the resurrection of Christ Acts 2.31 saith His soul was not left in Hell neither his flesh did see corruption and Acts 8.33 For his life is taken from the earth and Isa 53.8 He was cut off out of the Land of the living All which could not be by the fabulous conceit of the soul for the first place as Act. 2.31 doth shew that not onely his flesh but life and being was subject or conquered by death and the second it was taken from the earth shews it returned thither else could it not be raised from thence the third he was cut off out of the land of the living shews no life remained in the soul for if his soul retained his life and entered Paradise which the Soularies make to be the Land it self of the living he never dyed But his soul even all the soul he had was made an offering for sin yea he poured it out unto death Isa 53.10 12. Therefore this opinion of the soul cannot stand in competition with the sufferings of Christ but flatly denyeth his death So that from the expression of This day shalt thow be with me in Paradise a present Soulary enterance into glory cannot be wrested under or without the denyal of his death Object 11. It is said Heb. 9.24 That Christ entered into heaven it self what 's that but the third heaven or Paradice into which Saint Paul was caught up before mentioned and whereinto the Thiefes soul entered the day of his death Answ This place of the Hebrews hath reference to Christs ascention after his Resurrection and to his enterance into the highest heaven and Tabernacle of God not made with hands whereof the Holy of holies into which the high-Priest entered once a yeere was a figure made with hands according to the patern of this heavenly house or Tabernacle which was shewed to Moses in the Mount as by comparing Heb. 6.20 Heb. 8.1 5. Heb. 9.1 23 24. and Act. 7.44 with Exo. 25.9 40. may be seen and is the same wherein Christ tells his Disciples are many mansions and that he will goe and prepare a place there for them and that he will come again and receive them to himself John 14.1 2 3. And in the

born of the flesh is flesh and that which is born of the spirit is spirit Here is the natural birth by nature and the spiritual birth by grace declared each in his kinde the one a meer natural the other a supernatural worke It is therefore inavoydablely true otherwise the Soul cannot be saved for what is not born again cannot be saved as the immediate words testifie except a man be born again he cannot enter into the Kingdom of God So then the Soul as well as the body is born that is proceeds from the flesh except we be born without it Wherefore they are no more twaine but one flesh I might declare how Purgatorie Limbo Patrum Infantum Prayers unto dead Saints to the Virgin Mary and a World of such-like fancies are grounded upon the Invention of the Soul but that I shall leave it to the conception of the ingenious Thus having found Mans Foundation to be wholly in the Dust from thence taken and thither to return Let this then be the use of all That man hath not wherewith at all to boast no more then of the dirt under his feet but is provoked wholly out of himself to cast himself wholly on Jesus Christ with whom in God our lives are hid that when he who is our life shall appeare we might also with him appeare in glory to whom be the honour of our immortality for ever and for ever Amen THere are many places of Scripture omitted in this Treatise which import man to be wholly mortal whereof I will here commend these few to the serious consideration of all such as desire to finde out truth The Prophet Isaiah Prophesying of Christ in chap. 53. vers 10. saith Yet the Lord would break him and make him Subject to infirmities When he shall make his soul an offering for sin vers the 11. he shall see of the travel of his soul and be satisfied vers 12. Therefore will I give him a portion with the great and he shall divide the spoil with the strong because he hath poured out his soul unto death c. By Saint Matthew it is also recorded chap. 26. vers 38. Then said Jesus to them My soul is very heavy unto the death Tarry ye here and watch with me speaking to Peter and the two sons of Zebedeus ver 37. Rev. 16.3 where it is Recorded And the second Angel poured out his Vial upon the sea and it became as the blood of a dead man and every living soul died in the sea Psal 66.9 He holdeth our soul in life Here note That Soul and Life are distinct the Soul of all are held in Life by Christ else would they die Psal 22.29 For all that go down into the dust shall bow before him and none can keep alive his own soul Ezek. 18.4 The soul that sinneth it shall die Vers 20. The same soul that sinneth shall die Job 33.18 He keepeth back his soul from the pit and his life from perishing by the sword 20. So that his life abhorreth bread and his soul dainty meat 22. His soul draweth neer unto the grave and his life to the destroyers 28. He will deliver his soul from going into the pit and his life shall see the light 30. To bring back his soul from the pit to be enlightned with the light of the living The diligent Reader is desired to correct the mis-quotations escaped in this little book as followeth Page 33. line 13. adde Gen. 1. p. 34. l. 23. read 1 Cor. 15. p. 46. l. 21. r. Eccl. 3.19 20. p. 47. l. 6. r. 2 Tim. p. 48. l. 14. r. Psal 88. p. 49. l. 5. adde 4. p. 56. l. 10. r. Lev. 17.14 l. 11. r. Gen. 9. p. 57. l. 7. r. Acts 2.31 p. 59. l. 15. r. Phil. 1.23 24. p. 63. l. 6. r. Jer. 53.12 p. 68. l. 2. r. Rev. 19. p. 69. l. 16. r. Mat. 8.29 p. 72. l. 22. r. Prov. 15.24 p. 93. l. 1. r. Object 21. p. 98. l. 17. r. Heb. 4.15 p. 118. l. 24. r. 11 12. The Postscript IN some ancient Chronicles of England we read of King Druis so addicted to learning that a Sect of Philosophers succeeded him named Druides and that this King the better to encourage his Subjects without dread of death to fight his battles taught them that their Souls were immortal not subject to death Hence as some think came the opinion that the Souls of men are immortal but others conceive it to have another rise namely The general Doctrine of the Philosophers being That Vertue was to be rewarded and Vice punished and these usually seeing Men to die without either punishment or reward and being ignorant of any Resurrection taught thence that mens Souls after death remained alive to receive the same yet this was contrary to the judgement of many of the Ancients who nevertheless deemed men to be wholly mortal as is cleerly proved by Pliny in the 55 chap. of the 7 th Book of his Natural History where treating of Ghosts or Spirits of Men departed he saith thus viz. After men are buried great diversitie there is in opinion what is become of their Souls and Ghosts wandering some this way and others that but this is generally held that in what estate they were before men were born in the same they remain when they are dead for neither Body nor Soul hath any more sence after our dying day then they had before the day of their nativity but such is the folly and vanity of men that it extendeth still even to the future time yea and in the very time of death flattereth it self with fond imaginations and dreaming of I know not what life after this for some attribute immortality to the Soul others devise a certain transfiguration thereof and there be again who suppose that the Ghosts sequestred from the Body have sence whereupon they do them honour and worship making a God of him that is not so much as a man as if the manner of mens breathing differed from that in other living Creatures or as if there were not to be found many other things in the world that live much longer then men and yet no man judgeth in them the like immortality But shew me what is the substance and body as it were of the Soul by it self what kinde of matter is it apart from the body where lieth her cogitation that she hath how is her seeing how is her hearing performed what toucheth she nay what doth she at all how is she imployed or if there be in her none of all this what goodness can there be without the same but I would know where she setleth and hath her abiding place after her departure from the body And what an infinite multitude of Souls like shadows would there be in so many ages as well past as to come Now surely those be fantastical foolish and childish toyes devised by men that would fain live alwayes and never make an end Qualis in novissimo vitae die quisque moritur Talis in novissimo mundi die judicabitur The Contens CHAP. I. Considerations from natural reason disproving the common opinions of the Soul and proving Man wholly mortal p. 1. CHAP. II. Considerations from the creation fall and resurrection disproving the opinion of the Soul imagining the better part of Man immortal and proving him as a reasonable creature wholly mortal p. 28. CHAP. III. Scriptures to prove this mortality p. 41. CHAP. IV. 21 Objections extorted from Scripture answered p. 58. CHAP. V. Of procreation how from thence this mortality is proved p. 94. CHAP. VI. Testimonies of Scripture to prove that whole man is generated and propagated by nature p. 117. FINIS The Argument lies in fallen nature for the dispute is not of creatures which kept their first station but of man that is fallen from it Acts 7.60 and 13.36 1 Thes 4.13 and Psal 76.6 it is a Dead sleepe No Hell till the Resurrection * Living Soul

Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels to this adde 2 Cor. 5.10 For we must all appeare before the Judgement-Seat 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 and 5.9 where it is called wrath to come which thus compared shew plainly it is to come else execution must goe before Judgement which in a Commonwealth would be ridiculous injustice as first to hang men and then judge them At the day of Judgement 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 Devils 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 Devil cannot be believed God further cleares it 2 Pet. 2.4 For if he spared not the Angels that sinned but cast them downe to Hell and delivered them into Chaines of darkeness to be reserved unto Judgment And Jude 6. The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chaines unto the Judgment of the great day In both which places it is said they are reserved unto Judgment and Jude vers 7. to the Reprobate is reserved the blackness of darkeness for ever and to this adde Rev. 20.10 11 12 13 14 15. which clearly shew that at the day of Judgment both Devils and Reprobate together shall be cast into the Lake of fire Therefore 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 chap. 20.10 And the Devil that deceived them was cast into the Lake and this vers 6. and 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 starres in the Skie or sand in the Sea our innumerable sins whose just reward is the second death If it be Questioned where then the Devils are Observe they are but Creatures and such as are fallen from their Heavenly mansions therefore within the Sublunarie compass so that as the Earth is the proper place for ponderous and gross bodies and the Devils being more subtile and aiereal may be referred to the aire 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 incertain 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 onely in the Sea as Archer in his Personal reign of Christ mentions because the Devils were cast into the Swine which ran violently down a steep place into the Sea Mar. 5.3 surely they might as well say they have Milstones about their neckes because it is also said Better a milstone were tyed about his necke and he cast into the bottom 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 Jesus 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 afar off and Lazarus in his bosom 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 literal 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 Prov. 15.24 is literal or figurative which interpretation can neither be canonicall nor rational for thereby wise men must not tread upon the ground but must walke upon the Aire or upon the water as Christ and Peter upon the Sea Mat. 14.25 29. and there onely the way of life for it saith their way is above For the second as Phil. 2.10 that is both prophetical and figurative to shew how in process of time all Degrees shall subject to Christ Angels Men Beasts Devils and Death whose Degrees are thus literally expressed to sence by Heaven Earth under the Earth or Angels that are highest in dignitie and so caelestial Men and sublunars the middle and so terrestrial Devils and Death the lowest and so subterrestrial The third as Luke 16. is parabolical of which more anon and it seems by this if Hell be so deep in the Earth the Damned have wonderful good eyes to see through the earths gross 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 centre of the Earth this is the consequence of such parabolical Arguments And the 4. or last as Ezek. 31.18 is akin to those for it is but to shew how that Pharoah in the hight of his pride and furie was brought to confusion which in the 15. vers is expressed by In the day when he went down into the grave and vers 14. unto death to the nether parts of the earth to the pit and vers 17. into Hell all which shew but the sudden death and utter confusion of Pharoah 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 Object 9. Such