Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	able_a	fear_v	hell_n	3,987	5	8.4133	4	false

Text snippets containing the quad

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

Childs soul come into him again And the Lord heard his voyce and the soul of the Child came into him again and he revived 1 King 17.21 22. And Job 14.22 It is said his flesh upon him shall have paine and his soul within him shall mourne Ergo there is such a thing as the soul Answ 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 vers the 17. implyeth which saith his sickness 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 Job is meant his conscience whose seate is in the reasonable and memorative Faculties Therefore the use of the word Soul in those places doth not prove such a thing in man as is supposed For in Scripture it is variously used upon various occasions It is put for the Stomack Pro. 27.7 for the eyes Jer. 13.17 for the heart 1 Sam. 18. for God Pro. 9.16 Heb. 10.38 Jer. 14.17 for the dead body Psal 16.10 for the whole man Lev. 7.19 and 4.1 Acts 7.14 Num. 15.39 Rom. 13.1 Gen. 12.5 and 46. Acts 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 Souls or Spirits of immortalitie as from those where it is put for breath or life it 's Being be proved or such an immortal existence to be in the body But to this Objection might be added Christs raising of Lazarus and others from the dead and it would make a very good plea for Purgatory Because from hell there is no returning and from heaven none could be thankful to be called again and it cannot be supposed that Christ would work miracles for any for which they should not have cause to be thankful to him and therefore these persons raised from the dead if they shall be supposed to have immortal Souls their return must needs be from some one of the Popes supposed Lymbocs or other Object 6. For which cause we faint not for though our outward man perish yet the inward is renewed day by day Ergo there is soul and body in man Answ It is not said though our flesh perish yet our souls are 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 worke of grace 2 Cor. 5.17 which is no part of natural man so that without it or it's renewing we are men perfect as well as with it Object 7. 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 soul that goeth presently to Heaven but the beasts to the earth Answ It cannot bear the sence 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 wonderful thing is the breath of a man that breatheth upward and the breath of a beast that breatheth downward for spirit signifieth breath according to that of Ovid Pronaque cum spectent animalia caetera terram Os Homini sublime dedit coelumque videre Jussit erectos ad sidera tollere vultus that it's Faculty how it is is past finding out for Art in all her imitations could never touch that secret with her pensill Object 8. Feare not them which kill the body but are not able to kill the soul but rather feare him who is able to destroy both soul and body in Hell Answ This carries the face indeed of the souls immortality but if the interpretation must be confined to that sence it overthrowes the current of the whole Scripture Wherefore my opinion of it is that by not able to kill the soul is meant as Luke hath it chap. 12.4 have no more that they can do that is though they have power over this life or the natural Body that is sowne in corruption they have none over the Spiritual that is raised in incorruption which spiritual Bodies of men raised from the dead are by Saint John in Rev. 20 4 5. termed Souls I saw the Souls saith he of those that were beheaded for Christ and they lived and reigned with him a thousand years But the rest of the dead lived not again untill the thousand years were ended the Souls then that lived and reigned with him are none other then the persons that were first raised by him from the dead at his coming over whom none hath power but God alone who therefore is most chiefly to be feared This doth not set forth any immortality before the Resurrection but shews 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-entitie of Hell for there can be no casting into Hell before Hell be which though it be ordained of old Isa 30.33 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 and 55.15 Isa 14.15 for the Whale in which Jonah was Jon. 2.2 for Sathans Kingdome leading to Hell Mat. 16.18 for Satan or his malignant Spirits Jam. 3.6 for the place of the damned Mat. 5.29 and 10.28 Luke 12.5 and 16.23 2 Pet. 2.4 this last the place of the damned is that which we mean by Hell and it is likewise variously called as outer darkness Mat. 22.13 and 23.33 wrath to come 1 Thes 1.10 and 5.9 Chaines of darkness 2 Pet. 2.4 Jude 6. eternal fire Jude 23. second death Rev. 20.6 bottomless pit Rev. 9.2 place of torment Rev. 14.10 and 20.10 Lake of fire Rev. 29.20 and 21.8 everlasting punishment Mat. 25.41 46 blackness of darkness for ever Jude 13. Those several 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 forementioned places that Hell is put for save that of the place of the damned be taken for Hell then most of those several expressions suite with it yea declare it but the expressions in general grant no immediate execution after this death but imply the contrary as we may see if we examine them First in Mat. 22.13 when it is called outer darkness and 23. vers 33. damnation of Hell compared with cap. 25.41 where it is said Then shall he say unto them on the left hand

Man wholly Mortal OR A TREATISE WHEREIN 'T is proved both Theologically and Philosophically That as whole Man sinned so whole Man died contrary to that common distinction of Soul and Body And that the present going of the Soul 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 Doubts and Objections answered and resolved both by Scripture and Reason discovering the multitude of Blasphemies and Absurdities that arise from the fancy of the Soul 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. The second Edition by the Author corrected enlarged That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them all as the one dieth so dieth the other yea they have all one breath so that Man hath no pre-eminence above a Beast for all is vanity Eccl. 3.19 Printed at London Anno 1675. To the READER Judicious Reader THy serious perusal but the scorne and devision of the multitude hereof is my expectation Startle not thou be patient reade 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 so 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 believe so have I spoken I expect an Answer if it it be such as will not hold tryal it is likely I shall vindicate my self but if by force of Argument it shall convince I shall be ready and free thankefully 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 weakeness had not been thus visible to the World Whereas in several places scattered thorow the Book the use of the word Soul may seem to some to imply that which I deny let such know it is for Argument sake not intending in the least any self-distinct being by it Thus desiring my endeavours may have a faire and equal tryal by Scripture and solid Reason I commit thee to the blessing of God in the perusal thereof and rest Thine in the love of the Truth R. O. Man's Mortality OR A Treatise proving MAN as he is a Rational creature a Compound wholly mortal CHAP. I. Considerations from Natural Reason disproving the common opinions of the soul and proving man wholly mortal IF we will rationally argue concerning the Soul it is necessary to define what that is to which this immortality 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 Stiocks held it a certain blast hot and fierie or the vitall spirit of the blood The Creatins Blood Gallen a certain exhalation of the purest blood Zeno Cleanthes Antipater and Possiodonius a hot complection or corporeall quality diffused through the whole body Democritus Firc and his opinion was the round atomes being incorporated by aire and fire do make up the Soul Pythagoras opinionated it a Number moving of it self Plato a substance to be conceived in the mind that received motion from it-self according to Number and Harmonie Aristotle the first continual motion of a body natural having in it those instrumental parts wherein was possibility of life Dinarchus an Harmonie of the four elements Nemesius divides it into Phantasie Judgment Memorie Aristotle in his Physicks into vegetative sensitive motive appetetive intellective And Ambrose Parey p. 895. saith the soul is the inward Entelechia or the primative cause of all motions and functions both natural and animal and the true Form 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 Animal Vital Natural The Animal into Princial Sensitive motive The Principal into Imaginative seated in the upper part of the braine Reasonable the middle part of the brain Memorative Cerebellum or after-braine The Sensitive into Seeing the eyes Hearing the eares Smelling the nose Tasting the tongue pallet Touching the body The Motive into Progressive legges Apprehensive hands The Vital into Dilative or parts for Respiration weazon lungs Concoctive or parts for vital motion heart and arteries understood by the Pulsificke Facultie The Natural into Nutrative Active Generative which three are performed by the helpe 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 immortal incorporeal like the angels And there be several Opinions of it's 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 midle 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 Booke of Nature understood an immortality after Death but through their ignorance how or which way this invention reported to be Plato's was occasioned and begot a general beliefe and so they and after them the Christians have thus strained their wi●s 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 several opinions of it 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 internal and external Faculties of man joyntly considered or Man Anatomized and thereto Reply thus All the Faculties of Man severally or together are all and each of them mortal 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 mortal then the invention of the Soule upon that ground vanisheth which I thus prove All elementary compositions or Temperatures are mortal and transitory But mans Faculties from the least to the greatest are Temperatures Ergo mortal The Minor is thus proved That which is subject to increase and diminish 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

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

of forgetfulness Isa 38.18 19. For the grave cannot praise thee death cannot celebrate thee they that goe 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 void of actual Being for had he then an incorruptible or present actual Being in glory he should be more capable of the praise and remembrance of the Lord then he was before he dyed Job 3. from the 11. to 20. Why dyed I not from the womb c. for now should I have lien 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 Embryo in this life and no more capability then light to unborn Infants nor more oppression or torment then where there is none to oppress which is to say He absolutely IS NOT Answerable to that of Jacob Me have ye bereaved of my children Joseph is not and Sime●n is not Gen. 42.36 to this adde Psal 146.2 Job 7.21 For now shall I sleepe in the dust and thou shalt seeke me in the Morning but I shall not be 2 Pet. 1.25 Isa 26.14 Psal 39.13 O spare me that I may recover strength before I goe hence and be no more Job 4.17 19 2O 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 souls it had been no Argument to prove the Resurrection for he had been the God of living souls Abraham Isaac and Jacob 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 Joh. 12.24 Except a corne of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit compared to 1 Cor. 15. Thou fool that which thou sowest is not quickened except it die Therefore the soul not dying as the Soularies fabulate nor falling into the ground must abide alone and cannot bring forth fruit at the Resurrection but must abide a bare soul without a body and the body having no life in it falling into the ground cannot die for both vegetative sensitive and rational life is ascribed to the soul but must likewise abide alone and cannot be quickned which is a flat denyal of the Resurrection yet though fundamentally the Soularies thus deny the Resurrection yet verbally they say there is a resurrection which must needs be a strange one and as ridiculous as strange stated after their Imagination For the soul not falling into the ground nor dying must needs abide alone therefore if the body be raised after their conception man would be divided into two immortalities and both alone one might be in the North the other in the South the soul in one place and the body in another yea the soul in Hell and the body in Heaven for the body by their grounds is as innocent from sin as the knife wherewith a man is stabed is free from murther and the soul as guilty of all sin as the murtherer is of the murther the Scripture condemneth the guilty saveth the innocent adjudgeth one for heaven and the other for hell O monstrous Resurrection I hope the Soulary Champions the Priests of the Church of England may be ashamed longer to assert the soul to have all life in it and the body to be but the souls instrument whereby it acts and moves and henceforth cease to delude and stop the mouthes of the people with a bare verbal Resurrection that the end of their faith may be sutable to Christ Jesus the foundation on which it is to be built both real and infallible John 11.43 44. And Jesus cryed with a lovd voyce Lazarus come forth and he that was dead four days vers 39. came forth bound hand and foot with grave-clothes c. If Lazarus soul were in heaven them four dayes he received dammage and not vantage by that Resurrection but it is idle to thinke that he which purchased heaven by his blood should fetch any out after they were in and once there it is impossible to come from thence for should they it were point-blank against the nature of his death who could not worke against himself no more then God can lye 1 Pet. 1.5 7 9 13. compared as Who are kept by the power of God through faith unto Salvation ready to be revealed in the Last time that the trial of your faith c. might be found unto Praise and honour and glory at the appearing of Jesus Christ receiving the end of your faith the salvation of your souls and hope to the end for the grace that is brought to you at the Revelation of Jesus Christ whence it is plain that the end of our faith the salvation of our souls is referred to the day of judgment And Luk. 21.28 then is our Redemption Rom. 8.23 our Adoption to wit the Redemption of our body one with that which Peter calls the salvation of our souls Act. 23.6 24.21 26.6 7. Paul maketh the end of all his hopes and faith to be onely in the Resurrection and 1 Cor. 15.18 saith If the dead rise not believers of all men are most miserable which could not be if they had souls which went presently into glory and the wicked had souls went into Torment though there were no Resurrection yea the day of Judgement throughout the whole World is made both the day of Salvation to the Righteous Rom. 2.16 1 Thes 1.5 7. 1 Pet. 1.5 9 13. 2 Pet. 3.7 Joh. 5.29 Mat. 25.34 Then shall he say Come ye blessed therefore not before then And the day of Condemnation to the wicked Rom. 25 9. 2 Thes 1.6 8 9. Job 21.30 Pro. 16.4 Acts 3.19 1 Pet. 1.10 Luk. 21.28 Joh. 5.29 Mat. 25.41 Then shall he say Depart c. therefore not before then Mat. 7.23 John 3.5 Except a man be born of water and the Spirit he cannot enter into the kingdome of heaven compared to Rom. 6.3 4 5. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised

from the dead by the Glory of the Father even so we also should walk in newness of life c. and to these adde 1 Cor. 15.29 Else what shall they do that are baptized for the dead if the dead rise not at all Why are they baptized for the dead These places joyntly holding forth the external Ordinance of Baptism or signe of the new Covenant which carieth the full representation of the whole worke of Redemption or perfect figuration of the new Covenant do manifestly set forth this Mortality for the death burial resurrection of Jesus Christ cannot in the external ordinance of bap●isme be represented as those places ●old forth it doth but by baptizing that is dipping or submerging the whole man into the water the evidence that whole man shall die and whole man be raised again by the total death and total Resurrection of Jesus Christ 1 Cor. 11.26 For as often as ye eat this bread and drinke this Cup ye do shew the Lords death till he come The bread and wine signifying his Body and blood as a sign of his death shew plainly that his death was total which could not be if his life shrunk into his soul and still lived But from hence is plain that not onely body but life it self was offered and dyed for Lev. 17.24 The life of all flesh is the blood thereof compare Gen. 2.4 5. But flesh with the life thereof which is the blood thereof shall you not eat and surely your blood of your lives will I require at the hand of every beast will I require and at the hand of man c. will I require the life of man whoso sheddeth mans blood by man shall his blood be shed To these adde 2 Sam. 1.16.8.27 28. and 16.8 Mat. 23.30 35. with various such-like places all which plainly shew the life of all flesh as well of man as of beast is in the blood else Christs death by the representation of his blood could not be set forth nor could any by the effusion thereof die but his Soul blood or life was poured out unto death therefore his death was not in part but of the whole man Psal 89.48 What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Acts 1.13 He seeing this before spake of the Resurrection of Christ that his soul was not left in hell neither did his flesh see corruption Eccl. 4.1 2 3. doth shew that the living do suffer oppression but to the dead is none and chap. 9.4 5. they know not any thing For a living dog is better then a dead Lion Therefore Psal 146.2 David saith I will sing praises unto my God while I have any Being implying that in death there is no humane being James 4.14 Our life is even a vapour that appeareth for a little time and then vanisheth away Rev. 16.3 Every living soul in the sea died chap 20.4 5. dead souls lived again CHAP. IV. Objections extorted from Scripture Answered OBject 1. Therefore we are alway 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 corruptable man might put on incorruption and this mortal put on immortalty And the following matter of the said 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 iudgment-seat of Christ that every one c vers 1. Object 2. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better nevertheless to abide in the flesh is much needful for you Phil. 1.23 14. 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 mortalitie for though there be long time to the Living till the Resurrection there is none to the Dead for 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 days 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 sleepe as slept with his Fathers 1 Kings 11.43 fallen asleepe 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 sleepe So that this may take away all carnal security for who would not watch and pray over-night that knows he must dye in the morning live well and be wary to day that must rise and answer to morrow believe to day that would not be damned but saved to morrow This administers comfort to the righteous but terrour to the wicked Therefore Christ speakeing of his coming to Judgment saith I come quickly my reward is with me to let all men know that in death there is no delay their reward is present he will not stay an instant And further to confirm it saith again Surely I come quickely Amen even so come Lord Jesus Object 3. Thou fool this night shall thy soul be required of thee Luke 12.20 Answ The life of the whole person and not such as is fancied of the soul except it had a mouth to eate drinke c. as vers 9. Object 4. And it came to pass as her soul was in departing Gen. 35.18 Ergo there is such a thing as the Soul which continueth it's Being after death Answ No such matter for the sence of words is as she was dying or life a departing for the following words say she dyed which could not be if her soul her constitutive part lived still no more then a man can be said to lose his hand when he loses a finger Object 5. And he stretched himself upon the Child three times and cried unto the Lord and said O Lord my God pray thee let this

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

of the grave Selah Psal 89.48 Object 17. And it came to pass the Beggar dyed and was carried by Angels into Abrahams bosome c. Luke 16. from the 22. to the end Answ There was never such a man as Dives or Lazarus or ever such a thing happened no more then Jothams Trees did walk and talke Judg. 9.8 but it was a Parable to prove that nothing is more effectual for conversion then the ordinary preaching of the Word by the true Ministers or Ambassadors of God such as Moses and true Prophets of old and as Christ his Apostles and Prophets and true ministers since Further the consequence concerning the soul is but drawn from the literal sence in which sence I shall deny it canonical Scripture for it makes in that sence more for bodys then the souls present being in Heaven or Hell v. 23 24. maketh Abraham the Father of the Damned vers 24 25 27 30. and vers 22. Dives dyed and was buried and yet vers 23. he lift up his eyes being in torment and seeth Abraham c. and vers 25. he cryed for Lazarus to dip the tip of his finger to coole his tongue which in the literal sence thus applicated must needs be contradictory unless his eyes tongue and Lazarus finger was not buried or their souls had corporeal corpulent members which to conceit is ridiculous Therefore from this place the Resurrection of the body before the day of Judgment even as soon as a man is buried may better be proved then such a present Soulary enterance into Heaven or Hell Object 18. By which also he went and preached to them in prison Answ By which that is by that whereby he was quickened or raised from the dead his divine Spirit as the foregoing words whereon the sence of those depend doth evidence vers 18. Christ once suffered c. dead in flesh but quickened by the spirit vers 19. by which also he went c. So that he went and preached by that whereby he was quickened or raised Therefore the preaching here meant was not by that which was raised but by that which did raise which was ministerially as the following words further evidence shewing to whom he preached even those which were disobedient in the days of Noah on whom the long-suffering of God waited while the Arke was a preparing those were the spirits here meant the wicked of those days which are now in prison that is dead or imprisoned in the Elements Here the grave or death is called a prison as indeed it is for therein all that dye are reserved in the chaines of death the Elements not to be delivered till Judgment Rev. 20.13 according to Job 3.18 there the prisoners rest together Object 19. Joh. 11.26 Whosoever liveth and believeth on me shall never die Answ Whosoever liveth doth not in this place import the state of this life for should it believers should not die this death but relateth to the state or life at the Resurrection as the foregoing words on which the sense of these depend evidence viz. I am the Resurrection and the life he that believeth in me though he were dead yet shall he live to which these words are annexed And whosoever liveth believeth in me c. which is to say Every believer though dead shall live or be raised again and living or raised again shall never dye any more that is shall scape the second death Joh. 5.24 Secondly This life may be reckoned from the action of belief for God calleth things that are not as if they were Rom. 4.17 yea all even the dead live unto him Luke 20.38 And so the believer never dyeth in Gods account Rom. 14.7 8 9. None of us liveth to himself and none of us dyeth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords for this end Christ both dyed and rose and revived that he might be Lord both of the dead and the living Object 20. Therefore glorifie God in your body and in your spirits 1 Cor. 6.20 Answ Before he called the body the Temple of the holy Ghost vers 29. and vers 15. the members of Christ which needs must be the whole man and not his bare carcass for in death who can praise the Lord in it can be no habitation for the holy Ghost and therein were they to glorifie God to make Christ the head of such members were to make God the God of the dead and not of the living therefore by body and spirit is meant whole man aiming at a thorough and perfect sanctification as well in that which respecteth thought the spirit as in that which respecteth action the body inwardly to gloryfie God as well as outwardly to flee fornication c. Object 16. I saw under the Altar the souls of them that were slaine for the word of God c. and they cryed with a loud voyce c. Rev. 6.10 11. Answ They were such souls as lay under the Altar slaine or sacrificed or as vers 11. hath it were killed these therefore being dead souls or martyred Saints their crie must be as the crie of the blood of Abel And the like vision of dead Saints confirms it as cap. 20. vers 4 5. And I saw the souls of them that were beheaded for the witness of Jesus and they lived and reigned with Christ a thousand yeares but the rest of the dead lived not again till c. whence it is plaine that he beheld the Resurrection or restoration of life unto dead souls even of them that were beheaded but the rest lay dead or lived not again till c. Thus much of illegitimate Objections from Scripture Now to the probation hereof from Procreation or Generation and as neer as I can to resolve all occurrent Objections thereon that shall confront CHAP. V. Of procreation how from thence this Mortality is proved IT is supposed as I conceive by none that what naturally proceedeth from Man simply by the course of nature can be immortal but must first taste of mortality And therefore there are two sorts of Opinions to maintaine this Heathenish Invention about the soul whereon it's immortalitie is grounded which I shall chiefly encounter the one that it is created and infused at the conception and so onely Gods worke The other that it is concepted by the woman through the concurrence of the seed of both sexes but not simply by the course of nature but by the supernatural and extraordinarie assistance or efficacie of God in conception more then in other creatures and so partly mans and partly Gods worke But that I may utterly demolish the structure of this Invention I shall turn up the foundation of each kinde in it's place But first I shall speak a word or two in general of Procreation it self That whole man is generated by man Observe That as the whole Tree is potentially in the seed

out his brains for halting If it be said the soul comes pure from God and it is the body that corrupteth it I answer that this to excuse God one way makes him like the tyrant Mezentius that bound living men to dead bodyes till the putrefaction and corruption of the stinking corps had killed them Besides the mind may sin without the Action of the body but not the body without the mind for a man may covet in his mind and not act with his body and yet sin but if he do with his body and not consent with his mind he sinneth not as for example a man may accidentally and ignorantly kill a man by a blow which was never intended or aimed at him and yet he not guilty of murther but if he intend it in his mind though he never do it he is guilty Therefore the body may be made sinful by the soul but not the soul by the body Now to the other kinde who say that this supernatural worke by nature is effected by Gods special supernatural assistance operating or applicated to this natural aptitude in whose mutual concurrence this immortal substance is concepted and in conception united to the flesh the whole in the whole and the whole in every part To which I Answer that there is no more special supernatural efficiency from God in mans procreation then in other creatures but that special gift or natural instinct to every kinde of creature given in the Creation to produce it's kinde whether vegetative sensitive or rational Gen. 1.25 1 Cor. 15.38 for the gift or blessing is all one and the same and alike unto all according to their kindes as appeares Gen. 1.22 God blessed the Fowls and Fish saying Be fruitful and multiply and fill the waters in the Seas and let the Fowles multiply in the Earth And vers 28. the self-same he speaks of man and woman And God blessed them and said unto them be fruitful and replenish the earth and by this blessing or Natures general instinct equally unto all men and all other creatures continue their multiplications and procreations So that the Fowles Fish c. have as great and special assistance as man in their conceptions and procreations equally mediate and natural Therefore if by mans conception an Angelical immortal Soul is producted so likewise is there the like in other creatures The result of all which is this that as Fish Birds and Beasts each in their kinde procreate their kinde without any transcendency of nature So man in his kinde begets man corruptable man begets nothing but what is corruptable not halfe mortal halfe immortal halfe Angel halfe man but compleat man totally mortal for through mortal organs immortality cannot be conveyed or therein possibly reside If it be scrupled that this destroyeth the hope of our faith I Answer It doth but remove it from a false principle to a true from a deceitful fancy to an infallible object the Resurrection For though I ascribe nothing actually to nature but corruption yet potentially I ascribe incorruption as to the kernel of an Apple a Tree may not actually yet potentially be ascribed So I grant that nature produceth the Seed to which when she hath done her elementary worke even all that she can do and in all things transient finished her course even from that corrupted seed Christ supernaturally raiseth an incorruptable body 1 Cor. 15.36 Thou foole that which thou sowest is not quickned except it die it is sowen in corruption it is raised in incorruption it is sowen a natural body it is raised a spiritual body Therefore nothing of man can be immortal but what first hath seen corruption So that if that which is made the better and most excellent part of Man without which he is NO MAN as is held titled the Soul shall not see corruption it shall not participate of the immortality purchased by Christ but must needs perish except there be Ens extra Deum as that strange invented Entitie must needs be And so consequently NO MAN shall be saved And as before it incur'd this Absurditie that the Souls of the Damned shall not perish but stand as well as the Stative Angels So by this the Souls both of the righteous and wicked shall for ever cease and never be immortalized at the Resurrection And thence the denyal both of Resurrection Condemnation and Salvation Heaven and Hell God and Christ is inavoydable After rusheth in the Epicurean Blasphemy Let us eate and drinke for to morrow we dy And so so many bellyes so many Gods and no other It is Objected That the rareness of conception argues a supernatural immediate assistance essential without which the soul cannot be Answ That commeth by a natural defect and not by with-holding of Gods immediate hand else he should have a special and immediate hand in Adultery And so Whoremongers and Adulterers set God a worke to create Souls for their Bastards which is to make God a slave to their lusts Further it is Objected That God hath from eternitie decreed concerning man above all creatures both who should come into the world and at what time Therefore accordingly he must have a worke in mans conception above other creatures Answ No such thing followeth for time and number may be appointed and yet the due course of nature proceed as well without as with an immediate assistance towards man in his kinde as in Beasts in their kinde Moreover Woolner in his Treatise on the Soul pag. 115. saith That the more spiritual 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 corporeal parts are prepared and perfected Therefore it must of necessity be at the first instant or else no conception And pag. 129. That all Souls 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 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 bodyes shall be raised again for if degrees of corporal perfection hinder then those that are born imperfect as without legges armes or hands or any other member as divers are they shall never be raised again and so out of the compass of Christs death and though it should be granted that Christs death is denyed an Embryo yet that souls 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 mass of mans corpulency grown to it's full perfection much less with an Embryo that is ten times less imperfect and invalid for he saith it is as