Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	earth_n	nature_n	water_n	6,401	5	6.5273	4	true

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

Drunkards persons with the Falling-sickness c. nay all of us spend a great part of our dayes without our Souls for while we are in sound sleep our Rationality ceaseth pro tempore Thus this immortal Spirit goes and comes as occasion serves That which is finite and mortal ceaseth from the time of the grave till the time of the resurrection But whole man is finite and mortal Ergo. Minor proved That which is elemental is finite and mortal But whole man is elemental Ergo. Minor proved All that is created is elemental But whole man is created Ergo. Major proved That which is material is elemental But all that is created is material for that which is not material is nothing Major proved two ways First If that which is matter be not compounded of the four elements then that which is no matter must be compounded of them else no composition at all and besides the four elements there is nothing else to compound with or to make this or that matter or thing of But no matter is uncapable of composition for of nothing comes nothing Therefore that which is matter is compounded of the four elements Secondly If matter created be not Elementary then the Heavens and the Earth with the things therein contained which are infallibly Matter Created are void of the elemental properties to wit heaviness lightness thickness thinness heat coldness moysture dryness But experience teacheth that the Heaven and the earth with the things therein contained are not void of those properties but are essentially consistent thereof Ergo Matter created must needs be elementary And so whole man being matter created is elemental finite and mortal and so ceaseth from the time of the grave till the time of the Resurrection Another Argument disproving any actual immortality to be in fallen Man If there be an immortal Soul as is imagined in man then it must be neither hot nor dry nor cold nor moyst neither thick nor thin nor heavy nor light for all such compositions in fallen nature are mortal and finite as before proved for they are elemental But every thing in nature must be one or some of those or all those together for in nature nothing can be but it must be hot or dry cold or moyst thick or thin heavy or light for of those radical Qualities the whole creation consisteth that is not a creature that is not composed thereof If there can be any thing in Nature void of those qualities let it be named where it is how it can be what and whereof it is and that shall be called the immortal Soul but such a thing to be in nature is past Imagination yea absolutely impossible Therefore no immortality in fallen man as he is wholly elemental so is he wholly dissoluble Every element returnes to its Centre his earthly part unto the earth his moysture or watery part unto the water his warmth or firy part to the seat of fire his airy part unto the air and thus the composition Man returneth to his simples and so ceaseth from his Being and is become as before that composition or elemental conception Imagine how it was before he was formed conceived or born and even so is it with him when he is dead for as before his conception he was in his elements even so after his death he returneth to the same and hath no more being nor otherwise after death then before life and so there is no more time to him after his death to the Resurrection or recomposition of his elements then there was to him from the creation to his birth which is none at all Another Argument That which is not partly immortal as well as mortal doth cease from life or Being from the time of the grave till the Resurrection But man is not partly immortal as well as mortal Ergo. Minor proved That which is partly immortal partly mortal hath two lifes or Beings But man hath not two beings or lifes Therefore man is not partly immortal partly mortal Major and Minor proved and first the Major If that which is partly mortal partly immortal have not two lifes or Beings then that being must be all a mortal being and then whole man dies or else all an immortal being then whole man lives for ever or else his flesh is no more part of him then a tree is part of an house and so when the Heads-man chopt off the Bishop of Caterburies head he cut off no part of the man Therefore man must either be all mortal or all immortall or that which is partly mortal partly immortal must have two beings or lifes Minor proved to wit that man hath not two lifes or beings If there be two distinct lifes or beings in man then one creature is two creatures for the distinction of Beings is the distinction of creatures But for one creature to be two creatures is impossible Ergo there cannot be two beings in man That the distinction of beings is the distinction of creatures I prove thus If the distinction of beings be not the distinction of creatures then a man is a Bull a Beare a Lion a Dragon c. yea all things is one thing and one thing is all things But man is not a Bull a Bear a Lion c. Therefore the distinction of Beings is the distinction of Creatures The consequence proved If my being did not distinguish me from an owl and a woodcock and thy being the same then an owl and a woodcock were both writer and reader But an owl and a woodcock is neither writer nor reader Therefore the distinction of beings must needs be the distinction of creatures And so it is impossible for one man to have two Beings except one man be two men Therefore if he have not two beings he hath either none or but one and if but one that must be all mortall or all immortal For contraryes cannot possibly be in one object Now if he be all mortal then he must all die if all immortal then he must all live for ever but our dying natures witness against that therefore this must be the sum of all That whole man is mortal Therefore well saies Tertullian in his Book de Anima that the Soul and Body of man are both one which saith Saint Jerome in his Epistle to Marcellina and Anapsychia was the opinion of the greatest part of the Westerne Churches And Saint Austine in his four Books of the original of Souls leaves the question undecided neither dares he rashly determine any thing And his second Book of Retractions Chap. 56. doth witness that he continued in that opinion to his death As testifieth Moulin in his Anatom pag. 67. Chap. II. Considerations from the Creation Fall and Resurrection of man disproving the Opinion of the Soul imagining the better part of man immortal and proving him as a reasonable creature wholly mortal HAving had some consideration concerning the state of the Question in hand from

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

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