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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	holy_a	new_a	6,739	5	6.3993	4	true

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

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. t is 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

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

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

MANS MORTALITIE OR A TREATISE Wherein 't is proved both Theologically and Philosophically that whole Man as a rationall Creature is a Compound wholly mortall contrary to that common distinction of Soule and Body And that the present going of the Soule into Heaven or Hell is a meer Fiction And that at the Resurrection is the beginning of our immortality and then Actuall Condemnation and Salvation and not before With all doubts and Objections Answered and resolved both by Scripture and Reason discovering the multitude of Blasphemies and Absurdities that arise from the fancie of the Soule Also divers other Mysteries as of Heaven Hell Christs humane residence the extent of the Resurrection the New Creation c. opened and presented to the tryall of better judgments By R. O. That which befalleth the sons of men befalleth beasts even one thing befalleth them all as the one dyeth so dyeth the other yea they have all one breath so that man hath no preheminence above a beast for all is vanity Ecclesiastes 3. 19. AMSTERDAM Printed by John Canne Anno Dom. 1644. To the Reader Judicious Reader THy serious perusall but the scorne and derision of the multitude hereof is my expectation Startle not thou be patient read ponder and Berean like try whether these things be so or no If any thing in it be worth thy owning take it it is thine as well as mine and I have my end thy benefit I wish it well to all but I feare it will be a Parable to most however I have unbosom'd my duty freely as I have received I give it freely to the World it is my faith as I beleeve so have I spoken I expect an Answer if it be such as will not hold tryall it is likely I shall vindicate my selfe but if by force of Argument it shall convince I shall be ready and free thankfully to embrace it and renounce my errour whether it be in part or in whole though in the maine I am nothing jealous had I therein doubted my weaknesse had not been thus visible to the World Whereas in severall places scattered through the Booke the use of the word Soule may seeme to some to imply that which I deny let such know it is for Argument sake not intending in the least any selfe distinct Being by it Thus desiring my endeavours may have a faire and equall tryall by Scripture and sollid Reason I commit thee to the blessing of God in the perusall thereof and rest Thine in the love of the Truth R. O. To his worthy friend the Author upon his Booke THe Hell hatch'd Doctrine of th' immortall Soule Discovered makes the hungry Furies houle And teare their snakey haire with griefe appal'd To see their Errour-leading Doctrine quail'd Hell undermin'd and Purgatory blowne Vp in the aire and all the spirits flowne Pluto undone thus forced for to yeeld The frightned Soules from the Elizian Field And squallid Charon now may leave his Trade To see all Soules made subject to the spade And Cerberus his dismall fate deplore To thinke that he shall scare the Soules no more But joy'd at this Minerva she doth run T' imbrace her Nurse Child great Apollo's Son The Heavens triumph i' th' wane of th' World to see Such light break out on its Posteritie They sue Mnesichole and so doe I To register this Mans Mortalitie N. C. VVOuld you a young Man see for to controule The Antient sure you 'd think he had no soul But God hath promised and still reveales To Babes what he from prudent men conceales Heavens blesse thee Man for bringing that to light Which Envy raked up i' th' dust for spight And may thy Booke be as a passing Bell To dying Man to toll his fatall knell S. R. MANS MORTALITY OR A Treatise proving MAN quatenus Animal rationale a Compound wholly Mortall CHAP. I. Of Mans Creation Fall Restitution and Resurrection how they disprove the Opinion of the Soul imagining the better part of Man immortall And proveth him quatenus homo wholly mortall TO omit tedious introductory Circumstances which are as commonly vselesse as prolix Observe That when God had moulded formed and compleatly proportionated Adam of the Dust of the ground he breathed in his face the breath of Lives * Orig. and Man became a living Soul Gen. 2. 7. That is he gave that life-lesse Body a communicative rationall Faculty or property of life in his kind And so it became a living Creature or compleate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom was the Woman both innocent and free from sin and so from Death and mortality For the wages of Sin is Death Rom. 5. 12. 1 Cor. 15. 56. Thus Man was gloriously immortall yet no longer a Creature incorruptible then during innocent For Gen. 2. 17. God said of the Tree of the knowledge of good and evill thou shalt not eate of it for in the day thou eatest thereof thou shalt surely dye that is thy immortality shall be changed for mortality Immortall Adam shall be made mortall not a part of thee but Thou shalt surely dye even whole man without the least exception of any the worst or noblest part of him unlesse God had a mentall reservation but even the same Thou that livest Thou shalt surely dye that must dye wherein was life then surely if he had an immortall Soul which is the life of the body that must be made mortall The result of all which is this That what of Adam was immortall through Innocency was to be mortalized by Transgression But whole Adam quatenus Animal rationale was in Innocency immortall Ergo all and every part even whole Man was lyable to Death by Sin And so consequently if Adam had then such an indefinable thing in him and of him without which he was not Man as is vulgarly supposed but simply maintained by the Church of Rome England c. as an Angelical Spirit that neither could nor can be subject to mortality Then he had that he had not which made him be what he was not he a 1. Absur sinned with that with which he could not which made him Fall b 2. Absur when he did not which Bo-peepe is impossible For if Adam was martalized and That not It was no part of him this they must confesse or else the other followes This being thus cleared and proved from Adams Creation and Innocency let us proceed to his Fall Restitution and Resurrection who eating of the forbidden fruit whose nature was as was supposed by Nemesius the Philosopher to mortalize him as Mala insana are to destroy and reduce rationality to madnesse God fulfilled his threatned Curse upon him saying Gen. 3. 19. In the sweat of thy face shalt thou eate bread till thou returne unto the Ground for out of it wast thou taken for Dust thou art and unto Dust thou shalt returne Here he is plainly disrobed of all his immortality he must to Dust without the least mention of any Being

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

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

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