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life_n	death_n	eternal_a	wage_n	6,951	5	11.2154	5	false

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

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

* 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

conjuncto make Man is not as a Tree when he is cut downe whose spirit liveth and sprouteth forth and continueth but as the flowre of the field not the stalke but the bare flowre which totally fadeth and perisheth Therefore Man is wholly mortall He shall die and the Son of Man shall be made as grasse Isa 51. 12. 2 Cor. 5. 1. 2. 3. 4. there our Being after death is called A building of an house not made with hands eternall in the heavens with this the Apostle desires to be clothed and what it is he defines viz. mortalitie swallowed up of life whence it is most evident that all his hope of future life was grounded upon the Resurrection and that his hope was altogether grounded thereon he confirmes 1 Cor. 15. arguing If Christ be not risen the dead should not rise and ver 18. They which are fallen asleep in Christ are perished and ver 14. Then is our faith also in vaine whose end 1 Pet. 1. 9. is the salvation of our soules How should then all be in vaine if our soules as soone as breath is out of the 10. Abs body enter into glory and salvation For by that though there were no Resurrection of the flesh we should receive the end of our Faith the Salvation of our Soules Nay further he maketh all our hope to be in this life if there be no Resurrection for ver 19. having shown the evils that follow the denyall of the Resurrection saith If in this life onely we have hope in Christ we are of all men most miserable whence plainly appeares that the deniall of the Resurrection confines all our hopes within this life and so all our sufferings persecutions prayers faith c. were to no purpose which could not be by this Soulary fancy of present reward of beatitude after this life 1 King 2. 2. David saith to Solomon I go the way of all the earth that is as all the earth must see corruption so must he and if his Soul were part of him yea himself so must it k 11. Abs else should he not go the way of all the earth And the expression in Iosh 2. 13. Deliver our lives from death importeth absolute mortality for if Death be not dissolution of life or its depravation how can it be said to suffer death not by a bodily seperation for that is but as the laying down of a burthen wherewith it was clogged and tyred whereby it is made more lively ten thousand times as my Opposites confesse and so can no more be said to be dead then a l 12. Abs Porter when he is disburthened of his Load Iob. 34. 15. All flesh shall perish together and man shall turne again unto dust Eccl. 3. 19. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as one dyeth so dyeth the other they have all one breath so that they have no preheminence above a Beast for all is vanity Wherefore if their Breath be all one then God breathed no other Breath that is life or soul into Man then he gave to Beasts So that if Man be Fallen and the Beasts be cursed for his sake Man must 〈◊〉 equally mortall with them 1 Tim. 4. 8. I have fought a good fight I have finisht my course I have kep● the faith henceforth there is laid up for me a Crown of Righteousnesse which the Lord the righteous Iudge shall give me at THAT DAY and not to me only but to all them that love his love his appearing Here from the finishing of his course a Crown being laid up which is even the same which Peter Epist 1. cap. 1. 9. maketh the end of our faith the Salvation of our soules to be given at THAT DAY concludes an intermission to him and us till then 1 Tim. 6. 14. 16. Keep this Commandement untill the appearing of our Lord Iesus Christ who only hath immortality dwelling in light which no man can approach unto whom no man hath seen nor can see Whence appeareth that none ever entred into Heaven since the Creation And it is in vaine for my Opposites to say it is meant of the corpulent matter only for they make the Soul the very manhood and none that enter therein enter by halfes and peecemeal and this is confirmed by Ioh. 3 13. And no man hath ascended into Heaven but he that came down from Heaven even the Son of man which is in Heaven Psal 6. 5. For in death there is no remembrance of thee in the grave who shall give thee thanks Psal 89 11. 12. Shall thy loving kindnesse be declared in the grave or thy faithfulnesse in destruction shall thy wonders be known in the dark and thy righteousnesse in the Land of forget fullnesse Isa 38. 18. 19. For the grave cannot praise thee death cannot celebrate thee they that go down into the pit cannot hope for thy truth The living the living he shall praise thee as I do this day the Father to the Children shall make known thy truth Hence it is plain that during this Death Man is voyd of actuall Being for had he then an incorruptible or present actuall Being in glory he should be more capable of the praise and remembrance of the Lord then he was before he died Iob. 3. from the 11. to 20. Why died I not from the wombe c. for now should I have lyen still and been quiet I should have slept and then I should have been at rest as a hidden untimely birth I had not been as Infants that never saw light there the Prisoners rest together they heare not the voyce of the Oppressour Hence followeth that during this Death there is no more present Being to man then to an hidden abortive Embrio in this life and no more capability then light to unborne Infants nor more oppression or torment then where there is none to oppresse which is to say He absolutely IS NOT Answerable to that of Iacob me have ye bereaved of my children Ioseph is not and Simeon is not Gen. 42. 36. Iob. 4. 17. 19. 20. 21. Whose foundation is in the dust they perish for ever that is cease to Be till the Resurrection Luke 20. 37. 38. Now that the dead are raised c. relating to Exod. 3. 6. I am the God of Abraham c. From whence Christ proveth the resurrection But if Abraham Isaac c. had then lived in their soules it had been no Argument to prove the resurrection for he had been the God of living soules Abraham Isaac and Iacob though there had been no resurrection Besides he saith all live unto him and this saying is ascribed unto the dead therefore as well may we argue from thence that they lived in their bodies as say they were dead in body but alive in soul unto God for it is impossible to be potentially and actually living at the same time Psal 89. 48. What man is he that liveth and shall not

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

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

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

a worldly Sanctuary a Tabernacle made with carnall Ordinances patterns of heavenly things to come which in this very place is called holy places made with hands which were figures of the true into which Christ entred not but into heaven it selfe that is the Holyest of all which was not made manifest while the first Tabernacle was standing Ver. 8. 12. which in this place is expressed by the title of heauen it selfe not intending the place of glory for the dead Saints or his locall ascension into any superiour materiall place but respecting his Mediation or Offering of himselfe whereby now and for ever to appeare in the presence of God for us as ver 25. 26. further evidence Fiftly by the third heavens and Paradise in 2 Cor. 12. 2. 4. is meant nothing else but such a rapture as Daniel Paul Iohn c. were in when the Lord appeared to them in Visions to declare wonderfull things unto them for he that was thus caught up heard unspeakable words which was not lawfull for man to utter Ver. 14. And for Paradise in the other place To day shalt thou be with me in Paradise If it be taken of any condition to be in that present day it must be the same he was in himselfe for he was to be with him and that was at rest where the wicked cease from troubling Iob 4. 17. where the prisoners rest together and hear not the voice of the oppressour Ver. 18. If not to respect the present day or any condition therein as is most probable then it must be meant as the Malefactour desired when he was in his Kingdome which could not be before his Resurrection therefore the Malefactour could enjoy no such soulary beatitude as from hence is supposed and that before he had received this Kingdome himselfe but must receive the Paradise as Christ did by a totall Resurrection wherefore it may well be he was one of the Saints that rose again soone after Christs Resurrection Mat. 28. 53. Object 9. By faith Enoch was translated c. Heb. 11. 5. And Elijah went up by a whirl-wind into heauen 2 King 2. 11. 12. Answ This no way helpeth the fancie of the soule to a Paradise but rather wholly confounds the conceit for Elijah left his mantle not his body behind when he ascended the fierie charriot and Enoch was wholly taken up by God both translated or changed and therefore said not to see death because they did not sleep in their change for in Scripture we reade of a threefold gradation in death the one sleeping in corruption which is generall another sleeping but not seeing corruption as Christs the last a sudden change as Paul saith Behold I shew you a mysterie we shall not all sleep but we shall all be changed in a moment in the twinkling of an eye c. and such as this was that of Enoch and Elijah and this may beare the title of death too for as the other is a mediate this is an immediate change both end and meet in one period mortality swallowed up of life And whereas before I affirme that none ever except Christ ascended into heaven since the Creation I mean of those that slept of whom he was the first fruits 1. Cor. 15. 20. Now that I may not seem to any to contradict what before I affirmed concerning the New Heauens and the New Earth as if I should make this place into which they ascended to be the place intended for the Saints generally at the Resurrection and so overthrow my former assertions I shall shew the difference which if considered will remove the obscurity For before the place intended for the Saints was cleerly proved incoruptible and euerlasting whereas the place into which they ascended is corruptible and shall passe away and its place no more be found for the Scripture is plaine they ascended into Heaven and as plaine the Heavens shall be consumed with fire But may be it is supposed that Christ and the rest passed the limits of the Creation or that the Heavens except that where he is shall be dissolved To wich I Answer that the Scripture makes no such distinction or difference but saith the Heavens shall melt away or import any thing by Heaven in those places which speak even of Christs Ascension then the same or part of the same meant by Heavens in other places which speak of the dissolution Further Reason tels us that he must be within the compasse of the Creation for there is no beyond without it place or being is impossible Humanity though glorifyed is but a Creature and why not then within the Creation as well as the Angels creatures as glorious as glorified humanity Luke 20. 36. if a Creature therefore within the Creation else could it not be a Creature his glorification alters not his Creatureship and the Scripture saith Heauen must contain him till the restitution of all things Act. 3. 31 and every Continent implyeth a certaine place and every place must be materiall for non datur vacuum and every matter must imply creation else it could not be therefore he is within the Creation Moreover his Humanity not being ubiquitorie that is every where at once he must be in the creation and in some certaine place of the creation Now seeing Heaven in Scripture is frequently used to expresse height or excellencie of degree or dignity of a thing as Isa 14. 12. Heb. 6. 4. Mat. 6. 32. Iohn 3. 12. Ephes 2. 3. 10. and he ascended upward from the Earth into some part of the coelestiall bodies above Act. 1. 10. therefore without doubt he must be in the most excellent glorious and heavenly part thereof which is the SUN the most excellent piece of Christs A●cension i● to the Su●… the whole Creation the Epitome of Gods power conveyour of life growth strength and being to every Creature under Heaven it may be with other things but nothing without it the brightnesse whereof we are not able to behold at the farthest distance and according to the famous Copernichus and Tycho Braheus it is highest in station to the whole Creation And it is called by the Learned Cor Coeli Anima Oculus mundi Planetarum Fixarum Choragus Author generationis Fitly therefore may it be called the Right hand of God by which through Christ in him we liue moue and haue our being for it is that which reflecteth the brightnesse glory and power of the Creatour upon the Creatures mortall his glory must of necessity be the light else light could not be therefore it must be by reflection else would it be too glorious for mortall eyes we could not see it and live hee hath drawne a veile the body of the Sun before our eyes that we may stand in his shadow and live for this light is but his shadow which the Sun as a glasse casteth upon the Creatures it fills the Moon Stars and all Sublunars with as much of his glory

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