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.

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 〈 in non-Latin alphabet 〉 , 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 1. Abſur. ſinned with that, with which he could not; which made him Fall 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 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 nonented 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 ſhallbe 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 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 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 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 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 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; 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 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 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: Ile 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 Soul they ſo talk on, to be elementall, as Woolnor and others, who aſcribe unto it an Aeriall Body: For whatſoever is Aeriall is elementall, elſe could it not be Aeriall:

Ergo, this Soule is elementall, and ſo finite.

If this immortall ſpirit have an Aeriall Body; I wonder what would become of it, if a living man were cloſed up in a Veſſell, which were ſo ſollid every where, that the Aire could not poſſibly evacuate, and there the man dye; either it muſt periſh with the man, or elſe remaine there, through which there is no paſſage for its Aeriall Body: So that he 13. Abſ. ſo martyred hath an ill-favoured Paradice for his Soul.

And further, experience tels us, If the former Brain-pan be hurt, the Senſes are hindred, but the Cogitation remaineth found.

If onely the Middle-pan be harmed, the Cogitation is maimed; but the Seat of Senſe keeps all the five Senſes whole: If any hurt befall both to the Former and Middle-pan, both Senſe and Cogitation decay.

If the Hinder-pan be diſordered only, the Memorie alone, and neither Senſe nor Cogitation receive harme.

So that in veritie, Man is but a creature whoſe ſeverall parts and members are endowed with proper natures of Faculties, each ſubſervient to other, to make him a living Rationall Creature; whoſe degrees or excellencies of naturall Faculties make him in his kind more excellent then the Beaſts: So that though Parey and others doe ſo excellently ſet forth his ſeverall endowments or properties of his ſeverall members, it doth not follow, that thoſe Faculties together are a Being of themſelves immortall: For as the members cannot be perfect members without them, ſo they cannot be faculties without their members; and ſeparation cannot be without deſtruction of both: As attraction or heat is the property of fire, which cannot be, if fire ceaſe; nor fire be, if it ceaſe: and as well may we ſay the heat of the fire 14. Ab •… continueth, after the fire is dead out, as thoſe Faculties when their Body is dead: for ſpoyle one, ſpoyle both; kill one, kill both; this is in that, and that is in this: The Forme is ſo in the Matter, and the Matter ſo in the Forme; as thereby, and not elſe, is an Exiſtence, or Humane Entity: And their Being is in this Vnion, and their Vnion is in this Being: So that, take away Forme, and Matter ceaſeth; take away Matter and Forme ceaſeth: deſtructio vnius est interritum alterius. The Forme is the Forme of the Matter, and the Matter the Matter of the Forme; neither of themſelves but each by other, and both together make one Being: therefore if one Be by the other, and thereby Both together; then one cannot conſiſt with the other, but muſt Both periſh together: For nothing can conſiſt without that by which it is.

But ſuppoſe on the contrary, one could conſiſt without the other, as they ſay the Soul can without the Body; then one may be generated without the other, Soul without Body, and ſo according to their prepoſterous precepts, it is not unnaturall for a Woman to bring forth a 15. Abſ. Spirit, that hath neither fleſh, blood nor bones, inſtead of a Child.

Or if one Be without the other, as Forme without Matter: Maſſe concepted, without the Facultie conceptive: then ſhould all corpulent Subſtances be as infinite as God, without beginning, 16. Abſ. and Be of themſelves, and themſelves Gods: But I hope all grant both impoſſible: Therefore they muſt as well end together as begin together; and begin together as end together. Moreover, experience further tels us, that they neither can Be, nor conſiſt without other: For if Nature be deprived more, or leſſe in her work of conception of her due, (her Formes or conceptions being by her powers Formative or conceptive, or her Formed Faculties by her Facultive Formes) her Effect is accordingly: If membrally impedited, a membrall impediment; if totally impedited, a totall fruſtration; of Matter and Forme, in Both: For he that is born without any member, hath neither Forme nor Faculty thereof at all: or with any membrall i • perfection, that part hath not its perfection either of Forme or Faculty: • o commeth it that ſome are borne Fooles, and never can be wiſe: Therefore their originall Being muſt be together. And that their ultimate end is together, we ſee, that the Eye is no Eye without the Sight: and Sight no Sight without the Eye: and ſo of all the other Senſes and Faculties è minore admajus. Wherefore, membral perfection is not ſo much in ſhape as in virtue; and virtuall perfection not ſo much in Maſſe as in due proportion, and both joyntly make naturall perfection, which is the gift of God, or natures generall inſtinct: So, as one can by no meanes be without the other, ſo one cannot ſubſiſt without the other: For could there be a Facultive ſubſtance (as that of the Soul is made) without its body; then a man might live when his 16. Abſ. head were cut off; yea, were his whole body quite burnt and conſumed away, except his GREAT TOE; he, even his Soul might as well live in his GREAT TOE, as before in his whole Maſſe; yea, better in that, then without all, as they childiſhly ſuppoſe.

Therefore, they may as well ſay, the Popes Soul is in his GREAT TOE when men kiſſe it, as ſay, the Soul liveth, when the Body dieth. 17. Abſ.

Further, this Facultive Gift, or Natures endowment can no more be ſaid to be a ſubſiſtent living Spirit, without its Receptacle, then the Sun-beames without the Sun, which are the gift or property of the Sun, But the Being of this communication muſt be in the Subject, as levitie in the Fire, ponderoſitie in the Earth: And though the natures of things be immediate communications of Gods Power to Nature, yet dis junctively thoſe communications are no Entities, without God be ſo many ſeverall Beings; for in that ſence they are not communications but abſolute Beings of themſelves; for betwixt Faculty and Subject is a Relation to communication, as betwixt Father and Son to Fatherhood; neither without other, nor it without both: and to ſay notwithſtanding, as this fancy of the Soul importeth, that there may be a Facultive Subſtance without its Subject; then Natures ſeverall Faculties muſt not be the ſeverall communications of One Being, but ſo many abſolute irrelative Beings of themſelves: So that this Doctrine of the Soul implyeth, 18. Abſ. no 19. Abſ. God; if a God, ſo many ſeverall Gods as Faculties: and if but ONE, then it chops 20. Abſ. that ONE ſmaller then hearbs to the pot: Therefore Faculty ceaſeth with its Subject, or with the Subject God gathereth to himſelf the power, and yet his power no more by retraction, then leſſe before by communication; and ſo but One Being, in whom all things are, or one Ens Entium.

Moreover, thoſe ſeverall Faculties cannot be united or comprehended in one body, but by the ſeverall members of the ſame body; 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 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 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 23. Abſ. would have no more Soules then Beaſts, and ſome leſſe: as Madmen; and Fooles no more; and Infants leſſe. If it be the Rationall Facultie, then all men are borne without Soules, 24. Abſ. and ſome die 25. Abſ. before they had Soules, as Infants; and ſome after 26. Abſ. their Soules are gone, as Mad-men that live and periſh in their madneſſe; and ſome 27. Abſ. would be borne, live, and die without Soules, as Fooles; and ſome 28. Abſ. would have Soules but by fits and jumps, as Drunkards, perſons with the Fallingſickneſſe, &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 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 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 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 'twere 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, 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, if reſerved for both till then, Ile 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. tis 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 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 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, 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, Ile 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 'tis 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 condenſation; and at the Day of the Lord the Heavens ſhall paſſe away with a great noyſe, and the elements ſhall melt with fervent heat: 2 Pet. 3. 10. But their habitation is of a better and enduring ſubſtance, Heb. 10. 13. eternall, 2 Cor. 5. 1. an inheritance incorruptible, and undefiled, and that fadeth not away, 1 Pet. 1. 4. whereas, this makes it mortall, corruptible, and fading: ſo that, the ſoul changeth but one corruptible earthly manſion for an other, that ſhall fleet away, and no more place ſhall be found for it, Rev. 10. 20. and 21. 1.

4ly, Chriſt was the firſt fruits of them that ſlept, and thereby (as he tould his Diſciples) he went to prepare a place for them in his Fathers houſe.

Therefore if it were then to prepare, it was not then in eſſe, there could be none in, before it ſelf was in Being: ſo that if Abraham, Iſaac, &c. as ſoon as they died, entred preſently therein, it is as if we ſhould be actually in a Houſe before the Houſe be built, or enjoy the Purchaſe before the Price be paid, or Poſſeſſion had.

I may (and not without ground) poſitively affirme, that the place of Glory for the dead Saints is not yet: and ſhall not actually Be till the Heaven o • the place of glory for the Saints not till the Reſurrection. diſſolution of thoſe Heavens and this earth, according to that of Iſaiah 65. 15. For behold I create New Heavens and a New Earth, and the former ſhall not be remembered, nor come into mind. Chap. 66. the New Heavens and the New earth ſhall remaine before me ſaith the Lord. And 2 Pet. 3. 12. tis ſaid, we look for New Heavens and a New Earth, (after the diſſolution of the old ver. 12.) wherein dwelleth righteouſneſſe. And Iohn after he had revealed the end and finall diſſolution of the world, and the Judgment of the quick and dead; ſaith, And I ſaw a New Heaven, and a New Earth; for the firſt Heaven and the firſt Earth were paſſed away, and there was no more Sea. And ver. 2. 3. &c. And I ſaw the holy City, &c. Whence is obſervable, that Iſaiah, Peter, and Iohn with one conſent in probation that they did not meane any ſtate in this world, expreſly conclude the diſſolution of thoſe Heavens & this earth, before their propheſie be fulfilled. 2ly, that they are not the ſame with thoſe, they ſtile them New, to diſtinguiſh them from the old. 3ly, that they intend no renovation of the old, Iſaiah maketh them a work of Creation: [I create New Heavens &c.] 4ly, to confirme it further, Iſaiah declareth their eternity, [the New Heavens and the New Earth ſhall continue before me ſaith the Lord] 5ly, Peter maketh them pure and undefiled: [wherein dwelleth righteouſneſſe] And into this New Earth Iohn ſaw the holy City, New Ieruſalem comming down from God out of Heaven, (ver. 2.) and heard a voyce out of Heaven, ſaying, Behold, the Tabernacle of God with men, and he will dwell with them. ver. 3. and ver. 27. there ſhall in no wiſe enter into it any thing that defileth: whence it is moſt certaine, that it ſhall never be defiled with ſin, for the glory of God ſhall lighten it, and the Lamb is the light thereof, ver. 23. and they ſhall raigne for ever and ever. cap. 22. 5. 6ly, there ſhall be no teares, no death, nor ſorrow, nor any more paine: for the former things are paſſed away. cap. 21. 4. none of all which is computable with the ſtate of this world: but if compared with thoſe places which ſpeake of the ſtate of glory or habitation for the Saints that ſleep in Chriſt, after this life: as, 1 Pet. 1. 4. where it is made an inheritance incorruptible, and undefiled, and that fadeth not away. and Heb. 10. 34. it is called an enduring ſubſtance: and cap. 11. 14. it is called a Countrey, and ver. 15. an heavenly Countrey: which ſo anſwer and correſpond with this New Creation, that thereto only it is computable: therefore, they muſt needs be one and the ſame; and that they are, the propheſies themſelves do witneſſe, as, Rev. 21. 24. the Nations of them that are ſaved ſhall walk in the light of it: and cap. 22. 5. there they ſhall raigne for ever and for ever: and Peter makes it the end of their faith, ſaying, we according to his promiſe look for new Heavens &c. and further to confirme it, compare Rev. 7. 14. 15. 16. 17. with cap. 20. 1. 2. 3 4. and you ſhall find, that it ſhall be the reward of thoſe that come out of tribulation &c. Therefore, this is the inheritance incorruptible, and undefiled &c. the purchaſed poſſeſſion, Ephe. 1. 14. the World to come, ver. 21. the reward and end of our faith. This being thus, it is impoſſible, that any ſhould injoy that for the preſent, which is yet to create: So that the Thiefe is found a World too ſhort of this Paradice.

Object. Peter ſaith, it is reſerved in Heaven.

To that and ſuch like expreſſions I Anſwer, that the word Heaven being fitteſt to expreſſe the highneſſe of its degree, and exaltation of its glory to ſence, is uſed for no other end: ſo that the meaning is, reſerved in higheſt dignity: for Heaven in Scripture is oftentimes uſed, to expreſſe the height and dignity of a thing, as, Iſa. 14. 12.

Object. Iſaiah, there ſhall be no more thence an Infant of dayes, nor an old man that hath filled his dayes: for the Child ſhall dye an hundred yeares old, &c.

Anſw. That, if this be expounded by Iohns Revelation, it cannot admit of an interpretation ſutable to the ſtate of this world: for he ſaith, there ſhall be no death there, cap. 21. 4. and before he ſheweth, that Death (the laſt enemy that ſhall be deſtroyed) was caſt into the Lake: Therefore, it is impoſſible there ſhould be any death there. So that thoſe expreſſions of Iſaiah are metaphoricall, to expreſſe the durance of their ſtate, which Iohn revealeth, to be for ever and ever, cap. 22. 5. Some indeed attribute this of Iſaiah to the Thouſand years of Chriſts Raigne in the Goſpels glory, which commeth betwixt the Fall of the Beaſt and the wars of Gog and Magog; to which though it ſhould relate, yet that double cord of Peter and Iohn is ſufficient to confirm the thing, both without contradiction plainly and expreſly affirming this New Creation to be after the deſtruction of the old.

Object. For Chriſt is not entred into the holy places made with hands, which are the figures of the true, but into heaven it ſelfe, now to appeare in the preſence of God for us, Heb. 9. 24.

Anſw. If the ſubject or matter in hand of that place be obſerved, the obſcurity or ſeeming contradiction hereto will vaniſh: the ſubject thereof is, the ſtate of the two Covenants or Testaments; the Old and the New: the firſt worldly and carnall, the other heavenly and ſpiritual; the firſt the ſhadow, the ſecond the ſubſtance; the firſt had 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 as they are able to contain: Therefore the children of men put their truſt under the ſhadow of his wings: for with him is the fountaine of life, and in his light we ſhall ſee light, Ioh. 36. 7. 9. yea, ſuch glory is he of, that his ſhadow is our light, we can ſee him but in part, a glimpſe of his glory filleth our eyes, yea the whole world with light, he is light, and in him is no darkneſſe: therefore light muſt come from him, or elſe all would be darke, nay were he not, there never could be Hell, or outer darkneſſe; for its being commeth by withdrawing both of ſhadow and ſubſtance of his glory, a great gulfe ſhall be betwixt it and the place of the Saints, that is, there ſhall be ſuch a condenſe interpoſition, as nothing ſhall be to reflect the brightneſſe of his glory upon it, ſo that it is impoſſible for them to find the light, and for the Saints to fall into the dark. If Gods glory be not light, but true light a created matter, then at the diſſolution true light ſhall be diſſolved for ever, and no more place found for it: ſo in the New Ieruſalem there ſhall be no light, but the Saints as well as the Divels ſhall be in continuall darkneſſe: for there ſhall be no new light created for it, implyed in theſe words, it ſhall have no need of the Sun nor Moon, but the glory of God ſhall inlighten it, (and that which inlightneth muſt needs be light) and the Lamb is the light thereof; and he ſhall be the ſame he is now, yeſterday and to day the ſame for ever, Heb. 14. 8. Therefore this inlightning glory, or glorious light that he dwelleth in now, ſhall be the light then, diſcovered naked without reflection, they being enabled to receive it, their corruption having put on incorruption. If God be not true light, the Creation could not be conſumed with fire; for if fire be matter created, fire muſt be burnt with fire, but that is impoſſible: therefore, Gods glory or light muſt be this conſuming fire, and not without reaſon, for hold a Burning-glaſſe againſt the light of the Sun, and the contracted light meeting with a groſſe body, cauſeth it to burne: the reaſon why any thing burneth, is by the combuſtable groſſenes of the body the which contracted light meeteth with, whereon it feeds, the corruption whereof conſumeth or vaniſheth before the purity of the light; for that which we call by the word, fire, is nothing but contradicted light, whoſe nature is not to burne, but the heat and burning commeth from the groſſenes of the matter it meets, therefore is it, that a Sea-cole fire is hotter then one of wood, the coale hotter then the flame: So when the true light is diſplayed, or light appeareth naked, that is, when Chriſt appeareth naked, that is, when Chriſt commeth to Judgment, clothed with honour and majeſty, covered with light as with a garment, Pſal. 104. 1. 2 (inlightned with the glory of the Deity,) it will be to the Creation a conſuming fire; elſe might we behold him and live: but our corruption is not able to ſtand in his light; for no ſooner ſhall we behold it, but we ſhall be changed in the twinkling of an eye: and then ſhall we be enabled, as Iob hath it, in his light to ſee light, Therefore was it, that the Lord put Moſes in the clift of a rocke while his glory paſſed by; becauſe his face (or naked glory) was not to be ſeen, but his back parts (or glory through a vaile) no man being able to ſee it naked and live, Exod 33. 20. 21. 22. 23. If God were not light, there could be neither Sun, Moon, nor Stars to give light, or any light be in the world; yea the world could never have been, or could there be any God, or any thing: for if God be not light, he muſt be darkneſſe: now darkneſſe is no being, or can give being to any thing, its but a depravation of light: is not cannot be, or give being: Therefore, to ſay God is not light, is to ſay, he is not, or any Creation ever was or is: ſo that light is from everlaſting to everlaſting: As this formed light, or inlightning ſhaddow is now the Authour of motion, generation, and ſubſiſtance; ſo in the beginning the ſubſtance or true light was the beginner, and by it all beings had their beginnings: Wherefore, God being true light, it followeth, true light is no creature, or could be created, except God did create himſelf. And further, that he is light, the miraculous diſcovery of himſelf in viſions by light doth evidence: as, his appearance to Moſes in a flame of fire, Exod. 3. 2. and Ezek. 10. 4. his filling the Court with the brightneſſe of his glory, his appearance to Peter in a light, which ſhined in the priſon, Act. 12. 7. and to Paul in a great light, which ſhone round about him. Further, day after day, and night after night declare that he is light, for what is outer darkneſſe but deprivation of his preſence? ſo the abſence of the Sun light manifeſts it a deprivation in ſome meaſure of his preſence, the ſhaddow of his glory, or reflected light; becauſe then is the fitteſt time for conjuration or dealing with Divels, raiſing of ſpirits, or the like, according to Cornelius Agrippa; their power being greateſt at the fartheſt diſtance of his glory, Diabolicall apparitions, or Walkes of Devils in divers places, are then only frequent, and the greater this deprivation is, the more formidable, uncough, and terrible it is, as a dayly ſhaddow, or type of eternall night, or outer darknes. And when Chriſt both God and Man was in the depth of his paſſion, the Sun was darkened, that he cried out, my God, my God, why haſt thou forſaken me? as if his preſence in that Eclipſe had quite left him: which plainly implyes, that God is light, and darkneſſe the abſence of his glory, the which the more it is, the greater is the darkneſſe.

Object. God ſaid, let there be light, and there was light: Ergo, light was created.

Anſw. If that place be compared to what is aſcribed to the fourth dayes work, and it will be found no other, as the body of the Sun, which was to caſt the ſhadow of his brightneſſe for light upon the earth, and ſo time diſtinguiſhed into day and night by its preſence and abſence: in which ſence light may be ſaid to be made, and ſo ſhall have an end, this ſhadow or his back parts we behold, but not the ſubſtance, his face, or true light, which by mortality cannot be ſeen, Exod. 33. 20. that is impoſſible. Now ſeeing it is cleare, that God is the true light which lightneth the world, and every one that commeth therein, and this glory chiefly in the Sun, the Moderatour and upholder of the whole Creation. Therefore, there muſt Chriſt be, or elſe he fitteth not at the right hand of God in all things, or hath immortallity dwelling in light, the which no man can approach. As for the Coelum Empyreum which the Aſtronomers have invented for his reſidence, I know no better ground they have for it, then ſuch as Dromodotus the Philoſopher in Pedantius had to prove there was Divels: Sunt Antipodes: Ergo Daemones. Sunt Coeli: Ergo Coelum Empyreum.

Object. 10. Then ſhall the duſt returne to the earth, as it was, and the ſpirit ſhall returne to God who gave it. Eccleſ. 12. 7.

Anſw. By ſpirit cannot be meant ſuch a thing as the ſoul, except all ſoules go to God, and none to the Devil: for it is indifferently ſpoken of all: but by ſpirit is meant life, which hath various expreſſions in Scripture: it is the will of God, that duſt ſhalbe made man, and live, and it is done, and he liveth; and his will that it ſhall dye, and it dyeth, or returneth to what it was: he withdraweth his communicated power, and man ceaſeth, [the ſpirit ſhall returne] the communication, power, or faculty of life ſhall ceaſe, [to God that gave it] in him that communicated, or gave it, in whom we live, move and have our being: no otherwiſe mans ſpirit (or life) returneth to God that gave it: he taketh away the breath and the creatures dye, and returne to their duſt, Pſal. 104. 29. for the life of man is even a vapour that appeareth for a little time, and then vaniſheth away. Iam. 4. 14.

Object. 11. And they ſtoned Steven, calling upon God, and ſaying, Lord Ieſus receive my ſpirit. Act. 7. 59.

Anſw. This is a commendation of his life or being into the hands of God, in whom with Chriſt our lives are hid, Col. 3. 3. as a full aſſurance of his hope and faith in the Reſurrection, that when Chriſt who is our life, ſhould appeare, he alſo might appeare with him in glory: For God is not the God of the dead, but of the living: for all live unto him, Luke. 20. 38. And thus, and no otherwiſe, was his ſpirit commended, or returned to him that gave it, whoſe ſpirit goeth forth, and we are renewed, Pſal. 104. 30. anſwerable to that of the two Witneſſes, into whom the ſpirit of life from God, after they had lien dead three dayes and an halfe, entered into them, and they ſtood upon their feet.

Object. 12. God breathed into his noſtrils the breath of life. Gen. 2. 7. Ergo man hath an immortall ſoul.

Anſw. Then ſo is the foul of a Beaſt; for Solomon ſaith, their breath is all one Eccl. 3. 19. and David reckoning up the creatures, and man amongſt them, ſaith indifferently of them all, God hideth his face, and they are troubled, he taketh away their breath, they dye, and returne to their duſt, Pſal. 104. 29. and this is further amplified in Gen. 1. 33. to every thing in the Earth wherein there is a living ſoul &c. and cap. 7. 21. 22. all fleſh dyed, in whoſe noſtrils was the breath of life: and Num. 31. 28. all which make no difference betwixt them, but as the one dyeth, ſo dyeth the other, and man hath no preheminence above a beaſt: For what man is he that liveth, and ſhall not ſee death, or deliver his ſoul from the hand of the grave? Selah. Pſal. 89. 48.

Object. 13. And it came to paſſe 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 Iothams Trees did walke and talke. Iud. 9. 8. but was a Parable, to prove, that nothing is more effectuall for converſion then the ordinary preaching of the Word by the miniſtration of the ſervants of God: Further, the conſequence concerning the ſoul is but drawn from the literall ſence, in which ſence I ſhall deny it canonicall Scripture; for it makes in that ſence more for bodies then the ſouls preſent being in Heaven or Hell, ver. 23. 24. and maketh Abraham the Father of the Damned, ver. 24. 25. 27. 30. and ver. 22. Dives dyed and was buried; and yet v. 23. he lift up his eyes being in torment, and ſeeth Abraham &c. and v. 25. he cryed for Lazarus to dip the tip of his finger to coole his tongue; which in the literall ſence thus applycated, muſt needs be contradictory, unleſſe his eyes, tongue, and Lazarus finger was not buried, or their ſouls had corporeall 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 ſoularie enterance into Heaven or Hell.

Object. 14. 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 nature, the God-head; as the foregoing words (whereon the ſence of thoſe depend) doth evidence, ver. 18. Chriſt once ſuffered &c. death in the fleſh, but quickened by the ſpirit, (ver. 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 dayes 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 dayes, 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 Judgement, Rev. 20. 13. according to Iob. 3. 18. there the priſoners reſt together.

Object. 15. Therefore gloryfie God in your body, and in your ſpirit. 1 Cor. 6. 20.

Anſw. Before, he calleth the body the Temple of the holy Ghoſt, ver. 29. and ver. 15. the members of Chriſt; which needs muſt be the whole man, and not his bare carcaſe, for in death who can praiſe the Lord? in it can be no habitation for the holy Ghoſt, and therein were they to glorifie Abſurd. 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 glorifie God, as well as outwardly to flee fornication, &c.

Object. 16. I ſaw under the Altar the ſoules of them that were ſlaine for the word of God, &c. and they cried with a loud voyce, &c. Revel. 6. 10. 11.

Anſw. They were ſuch ſouls as lay under the Altar flaine, or ſacrificed, or as ver. 11. hath it, were killed; theſe therefore being dead ſoules, or martyred Saints, their cry muſt be as the cry of the blood of Abel: And the like viſion of dead Saints confirmes it, as cap. 20. v. 4. 5. And I ſaw the ſoules of them that were beheaded for the witneſſe of Ieſus, and they lived, and raigned 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 ſoules, 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 near as I can to reſolve all occurrent Objections thereon, that ſhall confront.

CHAP. VI.

Of procreation, how from thence this Mortallity is proved.

IT is ſuppoſed (as I conceive) by none, that what naturally proceedeth from Man ſimply by the courſe of nature, can be immortall, but muſt firſt taſt of mortality: And therefore there are two ſorts of Opinions to maintaine this Heatheniſh Invention about the ſoul, whereon its immortality is grounded, which I ſhall chiefly encounter: the one, that it is created, and infuſed at the conception, and ſo only Gods work. 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 ſupernaturall and extraordinary aſſiſtance or efficacy of God in conception more then in other creatures: and ſo partly mans, and partly Gods work. But that I may utterly demoliſh the ſtructure of this Invention, I ſhall turne up the foundation of each kind in its place: But firſt I ſhall ſpeak a word or two in generall of Procreation it ſelf.

That whole man is generated by man, obſerve: That as the whole Tree is potentially in the ſeed, and actually in time ſpringeth from it: or as many graines of wheat are in one graine virtually, and perfectly actuall in time: ſo in the ſeed of mankind, is whole man potentially, and wholly actuall in time; or all Adams ſucceſſion, which in time are propagated, were wholly in him, life and limbs, or as it is more common, ſoule and body. So that whatſoever in time is actuall by procreation, it was at firſt potentially wholly in its originall.

Further, Generatum ſequitur naturam generantis (He begat a ſonne in his owne image, Gen. 5. 3.) is not onely philoſophically, but Theologically true, Mat. 7. 16. Iob 4. 14. Therefore, mortall Adam muſt beget mortall children in his owne likeneſſe, ſoule and body, except the ſoule was no part of his likeneſſe: For that which is immortall cannot generatively proceed from that which is mortall, as Chriſt ſaith, that which is borne of the fleſh is (as it ſelfe is, corruptible, mutable) fleſh, Iohn 3. 6. ſo then by this mortall fleſh, cannot be generated an immortall ſpirit, or ſoule that can ſubſiſt by it ſelfe diſſolved from the fleſh; for if it ſhould, in 32. Abſ. that act it ſhould goe beyond it ſelfe, which is impoſſible; and thereby more ſhould be done 33. Abſ. by man and woman in generation, then God did or could doe in the Creation; for he neither did, or could create any thing greater, purer, or more excellent of nature then himſelfe, and ſuch as could ſubſiſt without him: But if this doctrine be true, (as Woolner in his Originall of the ſoul averreth) fleſhly man by a fleſhly generation, or mixture of the ſeed of both Sexes doth beget or conceive ſomething greater, purer, and more excellent then himſelfe, an immortall ſubſtance, an Angelicall entitie, the Soule, that can ſubſiſt without the fleſh by which it is; which is as fire 34. Abſ. without light, earth without heavineſſe, groſneſſe, &c. ſhould be, by which they are: and further, the Effect to be prior dignitate, precedent to the Cauſe, as if a man 35. Abſ. becauſe a creature, ſhould be before his Creator: But if it be Replyed, that the ſoule is generated by the ſoule, as the body by the body. I Anſwer, then there muſt be 36. Abſ. He ſoules and She ſoules: for without Sexes is no generation.

But now to the firſt ſort, who ſay it is by infuſion, or as the ſaying is, Creando infunditur, & infundendo creatur.

To which I Anſwer, that in conception there is corruption or marring, according to the proverb, corruptio unius eſt generatio alterius: ſo that if it be by conceiving or creating infuſed, and by infuſion concepted or created, that is as much to ſay, it is 37 Abſ. made in the marring, and mard in the making: or, infuſed in the marring, and mard in the infuſion: whence followeth, that it is neither conceived, created, nor infuſed; neither made, nor mard: but muſt be, if it be, no man knowes what, or how; 38 Abſ. whether an Angel, a Beaſt, or a Monſter, any thing, or nothing: Riddle me, riddle me what's this? a Soule, a Soule! Creando infunditur, & infundendo creatur!

Secondly, if the Soule be a creature infuſed, then Chriſt did not take the whole manhood from the ſeed of the woman, but worſe then a bare p 39 Abſ. brutiſh body, a dead carcaſe: But Chriſt was made of the ſeed of the woman according to the fleſh, Rom. 1. 3. Act. 2. 30. and was as we are, ſinne excepted, Heb. 14. 15. and this our Image he received wholly from the woman: Therefore receiving his whole humanitie from her, the ſoule can be no infuſed creature.

3. That which brake the Serpents head was Chriſts humanity: But the ſeed of the woman brake the Serpents head: Ergo.

4. If we conſiſt of ſoule and body, and are not men without both, and receive not our ſoules from him, but are daily created: Then Adam 40 Abſ. is the father of no man. 2. Chriſt cannot be the 41 Abſ. Son of man, and ſo no Saviour, becauſe thereby his manhood, conſtitutive part, even that which ſhould make him man, could not be by the ſeed of the woman. 4. So a man 42 Abſ. is as much a father of fleas and lice, which receive their matter from him, as of his children. 5. Whereas God bleſſed man, and bid him, as the reſt of the creatures in their kind, fill the Earth in his kind with men: then he commanded him 43 Abſ. to doe more then he had given him power for: And ſo to content nature, end ſupply her imbecility to obey, is forced to a daily creation. 6. Then God finiſhed not the Creation in Abſurd. ſixe dayes, but reſted before hee had done creating.

Fourthly, If the ſoule be infuſed, it muſt be at the conception, or after the conception: If at the conception, then every 45 Abſ. abortive conception hath an immortall ſpirit in it, and muſt riſe againe: If after, then there is growth before 46 Abſ. there is life, which is impoſſible; for the ſoule is made the vegetive as well as the motive, ſenſitive or rationall part: and if this immortall ſpirit be ſomething elſe, then we are not conceived 47 Abſ. perfect men, and as we are conceived, ſo are we borne, 48 Abſ. trees, brutes, or I know not what, and afterwards are made men, if we be men at all: and ſo 49 Abſ. Infants that dye in the wombe, or in the birth are little better then trees, and worſe then beaſts.

Fiftly, if the ſoule be not generated with the body, but a creature infuſed into a dead body, for they ſay, the ſoule is forma formans, that giveth life, and motion to the body: Then it is lawfull to be a Abſurd. Nigromancer: for Nigromancie is nothing but putting a ſpirit into a dead body, and ſo it is but an imitation of God, and God the onely Nigromancer, and 50. Abſ. all the men in the world but Nigromantick Apparitions, whoſe ſpirits when they have done the work for which they were put into the bodies, deſert them, as other conjured Ghoſts doe.

Sixtly, It is granted that the body conſidered meerly ſenſitive cannot ſinne, and that the body is but an inſtrument, or as the pen in the hand of a Writer, to the Soule, whereby it acts and moves: Therefore, if the Soule come immediately from God, or there be an immediate work of his in its production; then of neceſſity, that immortall thing, and not our mortall fleſh, is Author of all ſinne, and it onely prone to all ſinne, and not the fleſh, no more then a conduite though a meet inſtrument to convey water is the author; or fount of water, or prone to ſpring: And ſo Gods immediate hand 51. Abſ. is the cauſe of all ſin, that man had better been without this ſoul; for it muſt needs be ſome damnable wicked ſpirit, 52. Abſ. or ſome Devil that God puts in him; for ſuch as the fruit is, ſuch muſt the tree be: but the fruit is damnably wicked: Therefore, the Soul muſt be ſome damnable wicked thing: No marvell then if Reprobates muſt needs ſin and be damned, ſince God infuſes ſuch a malignant Soul, that councels them with Iobs wife to curſe God and dye, yea ſuch a one as wholy works out their condemnation: This is as if a man ſhould 53. Abſ break his horſes legs and then knocke 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 Vir. Aen. Abſurd. 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 ſinfull by the ſoul, but not the ſoul by the body.

Now to the other kind, who ſay, that this ſupernaturall work by nature, is effected by Gods ſpeciall ſupernaturall aſſiſtance, operating or applicated to this naturall aptitude, in whoſe mutuall concurrence this immortall 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 ſpeciall ſupernaturall efficiency from God in mans procreation then in other creatures, but that ſpeciall gift or naturall inſtinct to every kind of creature given in the Creation to produce its kind, whether vegetative, ſenſitive, or rationall, 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 kinds, as appears, Gen. 1. 22. God bleſſed the Fowles and Fiſh, ſaying, Be fruitfull and multiply, and fill the waters in the Seas, and let the Fowles multiply in the earth: And verſe 28. the ſelfe ſame he ſpeaks of man and woman, And God bleſſed them, and ſaid unto them, Be fruitfull, and repleniſh the earth: and by this bleſſing, or Natures generall inſtinct equally unto all, men and all other creatures continue their multiplications and procreations: So that the Fowles, Fiſh, &c. have as great and ſpeciall aſſiſtance as Man in their conceptions and procreations, equally mediate and naturall: Therefore, if by Mans conception an Angelicall immortall Soul is producted, ſo likewiſe is there the 54. Abſ. like in other creatures. The reſult of all which is this, that as Fiſh, Birds, and Beaſts each in their kind procreate their kind without any tranſcendency of nature: So man in his kind begets man, corruptible man begets nothing but what is corruptible, not halfe mortall, halfe immortall, halfe Angel, halfe man; but compleat man totally mortall: for through mortall 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 deceitfull fancie to an infallible object, the Reſurrection: For though I aſcribe nothing actually to nature, but corruption; yet potentially I aſcribe incorruption: as to the kernill 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 work, even all that ſhee can doe, and in all things tranſient finiſhed her courſe, even from that corrupted ſeed Chriſt ſupernaturally raiſeth an incortuptible body, 1 Cor. 15. 36. Thou foole, that which thou ſoweſt is not quickned, except it die; it is ſowne in corruption, it is raiſed in incorruption; it is ſowne a naturall body, it is raiſed a ſpirituall body: Therefore nothing of Man can be immortall, 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 55. Abſ. participate of the immortallity purchaſed by Chriſt, but muſt needs periſh except there be Ens extra Deum, as that ſtrange invented Entitie muſt needs be, and ſo conſequently, 56. Abſ. NO MAN ſhall be ſaved: And as before it incur'd this Abſurdity, that the Soules of the damned ſhall not periſh, but ſtand as well as the Stative Angels: So by this, the Soules both of the righteous and wicked ſhall for ever ceaſe, and never be immortallized at the Reſurrection: And thence the denyall both of Reſurrection, Condemnation, and Salvation, Heaven and Hell, God and Chriſt 57. Abſ. is inavoydable: After ruſheth in the Epicurean Blaſphemy, 58. Abſ. Let us eat, and drinke, for to morrow we die: And ſo, 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 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, 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 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 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 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 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 66 A •… Soul all over, and every part a whole Soul immortall: So that it muſt either be held to 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 not partly mediate, partly immediate; for he aſcribeth even the evacuation of ſeed in carnall copulation, and the conception of fleſh and bones in as high a meaſure, (yea, to take away all cavil rather a greater,) as he doth his life; poured, clothed, and fenced imply a more abſolute act then granting, which is but a ſufferance, permiſſion, or aſſenting: therefore, his conception was meerly and wholy naturall: according to that of David, Pſal. 51. 5. Behold, I was ſhapen in iniquity, and in ſin did my mother conceive me. And to this adde that of Zach. 12. 1. The Lord formeth the ſpirit of man within him. Whence it is clear, that whole man fleſh and ſpirit is a ſecond act, formed in the wombe; otherwiſe fleſh as well as ſpirit muſt be created, which all deny.

Gen. 5. 3. Adam begat a ſon in his own likeneſſe.

Pſal. 139. 15. 16. My ſubſtance was not hid from thee, when I was made in a ſecret place, and curiouſly wrought in the loweſt parts of the Earth: thine eyes did ſee my maſſe: yet being imperfect, and in thy book all my members were written, which in continuance were faſhioned, when as yet was none of them: whence is evident, that his whole Perſon was an act of nature in his mothers wombe or ſecret place; what of him was in the Book of Gods providence, he declareth, was made (not created) in a ſecret place, to wit, his ſubſtance or Maſſe, all that went to the ſubject man, and I hope the Soularies will not blot his Soul out of the Book of Gods providence, or ſay it was no part of him.

Luke 1. 31. Thou ſhalt conceive in thy wombe and bring forth a ſon: whence obſerve, that what ſhe was to bring forth, ſhe was to conceive, to wit a ſon; and none will deny, Chriſt was borne compleat man, in all things as we are, ſin excepted: And if any ſcruple ariſe from Rom. 1. 3. He was made of the ſeed of David according to the fleſh, I Anſwer. That it is a diſtinction of his manhood from his godhead, as all Interpreters agree.

Gen. 4. 1. She conceived and bare Cain: ſee the like cap. 38. 3. 4. 5. Judg. 13. 3. 5. 7. And Job 3. 3. There is a man child conceived. And Gen. 17. 6. And Kings ſhall come out of thee. ver. 17. twelve Princes ſhall he beget. And Judg. 8. 30. Gideon had 70. Sons out of his body begotten. And Num. 5. Then ſhe ſhall be free, and ſhall conceive ſeed. and Heb. 11. 11. compared with Gen. 17. 8. and ſuch like, plainly ſhew mans procreation wholy naturall.

Ioh. 3. 6. That which is borne of the fleſh, is fleſh; and that which is borne of the ſpirit, is ſpirit: Here is the naturall birth by nature, and the ſpirituall birth by grace declared each in his kind, the one a meer naturall, the other a ſupernaturall work: It is therefore inavoydablely true, otherwiſe the Soul cannot be ſaved; for what is not borne again cannot be ſaved, as the immediate words teſtifie, except a man be borne again, he cannot enter into the Kingdom of God: So then, the ſoul as well as the body is born, that is, proceeds from the fleſh, except we be born without it: Wherefore, they are no more twaine, but one fleſh.

Thus having found Mans Foundation to be wholy in the Duſt, from thence taken, and thither to returne: Let this then be the uſe of all: That man hath not wherewith at all to boaſt no more then of dirt under his feet, but is provoked wholy out of himſelf, to caſt himſelf wholy on Ieſus Chriſt with whom in God our lives are hid, that when he who is our life ſhall appeare, he might alſo with him appeare in glory, to whom be the honour of our immortality for ever, and for ever. Amen.

FINIS.