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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	raise_v	sow_v	6,220	5	12.4203	5	true

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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

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

for we see if the member decay the faculty decayes Therefore their unite substance must be terminated membrally in the body And if it were possible they could subsist seperated from their members then in that seperation their Being could not be conjunct or unite for want of that which tyed them together the severall members And so if any Being so many severall Beings as severall Faculties if any Soul so many w 21. Abs severall Soules a Phantasticke Soul a Rationall Soul a Memorative Soul a Seeing Soul a Hearing Soul a Smelling Soul a Tasting Soul a Touching Soul with divers other Souls of all sorts and sizes as saving your presence an x 22. Abs Evacuating Soul c. And further that those Faculties are thus in their Subjects and are not without them as accidens non est nisi in subjecto we see that they increase and grow with their Subjects and perfect together For a Child is totally proportionated as Adam when God formed him of the Earth before the vitall Faculty be actuall as Parey saith and the Rationall requireth a due processe of time after birth before it be ripe to bring forth the fruit of Rationality as its Subject groweth and ripeneth so it increaseth and perfecteth for it is impossible that the thing which is not actual in it self should have a second thing actuall in it and Rationality in an Infant is no more in it then a Chickin in the egge only in posse therefore a Child cannot possibly ratiocinate before it be actually Rationall which cannot be before Organnicall perfection For Reason cannot Be and not shew it self shew it self and not Be for its Being is its Rationality and its Rationality its Being therefore as its Organs are potentiall it is potentiall and as its Organs are weake and imperfect it is weak and imperfect and as they are perfect it is perfect Therefore Faculties increase with their Subjects and if increase they must decrease Anatomize Man Take a view of all his Lineaments and Dimensions of all his members and Faculties and consider their state severally and all are transitory even all that goeth to the Subject Man is corruptible and himself but a Bundle of corruption or curious Masse of vicilitudes If all of Man that goeth to his Manhood be mortall where then or what is this immortall thing the Soul they talke of we have examined all his parts and faculties and find even all mortall It is not sure his prima materia though ingenerable incorruptible insensible indefinite c. Nor his Forma prima that principle which first gives Essence to a naturall Body the first Active principle informing and figurating the First Matter sui appetentem for both are generall to the whole Creation whose Efficient Cause is onely immediately God himselfe by whose power all things that are made shall be returned to that of which they were made their Materia prima or created matter So that as Solomon saith Man hath no preheminence above a Beast even one thing befalleth them What Reason is there now that Mans Faculties in a higher Degree should be an immortall Spirit more then a Beasts in a lower degree but both elementary and finite Further if it be not unnaturall that Seeing Hearing c. should be producted by an Elementary operation as none deny in the propagation of Beasts why is not the rationall facultie in Man as naturall in Man and may as well be producted elementarily by Man as the other by Beasts and be as actually mortall If this suffice not observe Substantia non recipit majus aut minus a Giant is no more a man then a Dwarfe there may be a graduall distinction and yet no Essentiall difference Degrees of Faculties in severall persons and yet the Faculties the same and of one nature though not equally excellent and the Degree doth not make a Facultie more a Facultie or lesse a Facultie Therefore if the said Faculties in an inferiour Degree be elementary so must they in a superiour But in Brutes whom none deny to be wholly mortall and all their Faculties elementary have our most noble parts and Faculties scattered amongst them though in an inferiour degree As Ambrose Parey saith Lib. 2. cap. 1. If we will diligently search into their nature we shall observe the impressions of many virtues as of Magnanimity Prudence Fortitude Clemency Docility Love Carefulnesse Providence yea Knowledge Vnderstanding Memory c. is common to all Brutes the Affections and Passions of the Mind all his Qualities good and bad and every Facultie he hath is to be found more or lesse amongst them And Parey further saith They are of quicke sense observant of the Rites of Friendship and Chastity they submit themselves to the Discipline of Man they have taught Man many things c. The Hare is eminent for Memory the Dog for Apprehension and Fidelity the Serpent for Wisdome the Fox for Subtiltie the Dove for Chastity and Innocency the Elephant for Docility Modesty and Gratitude Plinie saith he commeth neare the understanding of a man that they worship the Moon and Stars Plutarch that they worship the Sunrising The Ape is eminent for Imitation and Vnderstanding the Turtle for Love the Crocodile for Deceit the Lambe for Patience the Waspe for Anger c. and for his Five Senses he is by them exceld Aper auditu nos vincit Aranea tactu Vultur odoratu Linx visu Simia gustu Thus Man in sensu diviso is to be found amongst the other Creatures and in him alone those severall Faculties are eminent sensu conjuncto and so only capable of God Therfore those Faculties being elementary in an inferiour Degree in an inferiour Creature why may they not be elementary in a superiour Degree in a superiour Creature Now from all this followeth that if in man be an immortali spirit then divers other Creatures have the like though not in the same Degree for if Degree therein should make or mar the thing it selfe then some y 23. Abs would have no more Soules then Beasts and some lesse as Mad-men and Fooles no more and Infants lesse If it be the Rationall Facultie then all men are borne without Soules z 24. Abs and some die a 25. Abs before they had Soules as Infants and some after b 26. Abs their Soules are gone as Mad-men that live and perish in their madnesse and some c 27. Abs would be borne live and die without Soules as Fooles and some d 28. Abs would have Soules but by fits and jumps as Drunkards persons with the Falling-sicknesse c. nay all of us spend a great part of our dayes without our Soules for while we are in sound sleep our Rationality ceaseth pro tempore Thus this Immortall Spirit goes and comes as occasion serves CHAP. IIII. Objections from Naturall Reasons Answered BEcause I have onely met with one or two in this kind I shall give a glance

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

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