Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	suffer_v	4,097	5	6.1063	4	false

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

to morrow we die And so k 59. Abs so many bellyes so many Gods and no other It is objected That the rarenesse of conception argues a supernaturall immediate assistance essentiall without which the soul cannot be Answ That commeth by a naturall defect and not by the withholding of Gods immediate hand else he should have a speciall and immediate hand in Adultery And so Whoremongers and Adulterers sets God a work to create Souls for k 61. Abs their Bastards which is to make God a slave to their lusts Further it is objected That God hath from eternity decreed concerning man above all creatures both who should come into the world and at what time Therefore accordingly he must have a work in mans conception above other creatures Answ No such thing followeth for time and number may be appoynted and yet the due course of nature proceed as well without as with an immediate assistance towards man in his kind as in Beasts in their kind Moreover Woolner in his Treatise on the Soul pag. 115. saith That the more spirituall parts and chiefly the Soul is but partly mediately partly immediately conceived at the first instant or union of the seed of both Sexes For by it pag. 127. he saith the corporeall parts are prepared and perfected Therefore it must of necessity be at the first instant or else no conception And pag. 129. That all Soules as well of Beasts as of men are essentially as perfect at the first instant of conception as ever afterwards And pag. 97. he saith The Soul can live without the body and cannot be corrupted by it Answ That then it followeth If a woman miscarry immediately after that very instant l 35. Abs that the Soul of that Effluction or unshapen deformed peece of congealed blood being immortal must needs continue its immortality and that Effluction as well as perfect bodies shall be raised againe for if degrees of corporall perfection hinder then those that are borne imperfect as without legs arms or hands or any other member as divers are they m 63 Abs shall never be raised againe and so out of the compasse of Christs death and though it should be granted that Christs death is denyed an Embrio yet that soules immortality cannot be nullified for immortality once begun must never have an end and he saith it cannot suffer with the flesh therefore if not with the whole masse of mans corpulency growne to its full perfection much lesse with an Embrio that is ten times lesse imperfect and invalid for he saith it is as perfect at the first instant as ever afterwards therefore it must be saved or damned if there be any for others but no man knowes how or Absurd which way except it can be proved Christ dyed for bare soules soules without bodies which will puzzle the cunningest soule that ever was made in the marring and mard in the making Further it is objected Creatures propagated out of kind as by buggery as Apes Satyres c. are supposed are not endowed with reasonable soules Ergo soules are created immediately or however of necessity Gods superficient power is joyned to the propagation thereof Answ As I will not altogether confidently affirme they have rationall soules so will I not altogether deny it For in Man it is some organicall deficiency more or lesse that is the cause that some men are lesse rationall then others for some have abundance of wisdome and some are meere fooles and in children whose Organs are not come to perfection there is not so much as there is in an Ape This premised why in some measure as far as by those improper Organs can be expressed may they not be rationall though not in the same degree as is capable of God as well as Infants who are as uncapable pro tempore as Apes But perchance it will be replyed that then Christ dyed for Apes as well as for Infants I Answer Christ dyed not for the rationall part separated from the materiall nor the materiall from the rationall if there should be such buggery births or if by that unnaturall course they should meet in one which is impossible for the blessing of procreating any thing in its kind is to the kind for that neither but for the naturall production by the conjunction of both Sexes legitimate from Adam and not such unnaturall by-blowes As for births out of kind they come within the compasse of the Curse and cannot any wayes claim priviledge in the Restoration but must expect with Thornes Bryars and all manner of Vermin and Filth which breedeth on corruption to be done away when mortality is swallowed up of life For all other Creatures as well as Man shall be raised and delivered from death at the Resurrection my Reasons and grounds for it be these First that otherwise the The Resurrection of Beasts c. curse in Adam would extend further then the blessing in Christ contrary to the Scriptures For as in Adam all dye even so in Christ shall all be made alive 1 Cor. 15. 22. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord Rom. 23. Therefore Death comming upon all the Creatures by the sinne of Adam no death being before sinne life shall come upon all by Christ Secondly the beasts were not given Man to eate in the Innocencie but to all flesh wherein was the breath of life was given the greene herbe for meat Therefore the death of the beasts c. was part of the Curse and so to be done away by Christ Thirdly if the other Creatures doe not rise againe then Christ shall not conquer Death but when it is said O Death where is thy sting O grave where is thy victory it will be answered in Beasts because they are still captivated under its bondage But as by one man death entered into the world Ro. 5. 12. and by man came death by man shal come resurrection from death and the last Enemy that shall be destroyed is death and death shall be swallowed up in victory 1 Cor. 15. 21. 54. Therefore death shall not retaine them but they must be delivered out of its Jawes Fourthly those ensuing Scriptures doe clearly prove it Col. 1. 15. to the 23. All things were created by him and for him whether they be things in Earth or things in Heaven and be not removed away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven And Mar. 16. 15. Go ye into all the world preach the Gospel to every creature that is Glad tydings life and Resurrection from the bondage of corruption to every Creature by Christ therefore is he said to be the First borne of every Creature the First that 's borne or raised from the Dead so that those whereof he is the First must follow that is every creature else could he not be the First borne

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

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

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

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