OBSERVATIONS UPON Mr. WADSWORTH's BOOK OF The Soul's Immortality, and his Confutation of the Opinion of the Souls Inactivity to the Time of General Resurrection. 80.  
Printed London 1670.  
IN his Epistle to the Reader, Page 2. he says, There are certain sober Professors of Christianity, who, though they deny the Existence of the Soul separate from the Body, yet they maintain the Resurrection of the whole Man at the Last Day, to receive Recompenses according to their deservings in this life: and thereupon asks the Question, Is not that sufficient to uphold Religion and a due Reverence of God in the World?  
In answer to which Question, he says, There are some Professors among us who deny the Resurrection of the Body, as some of the Quakers are said to do; but yet believe the Returning of the Spirit to God who gave it: and then concludes, That between one of these Opinions and the other, all Recompenses future to this life, may come to be discredited and exploded.  
Upon which his manner of arguing, I observe, That he seems to set up, if not invent, the Opinion of Denying the Resurrection of the Person, and yet believing that Humane Spirits return to God who gave them. Concerning which Opinion, I say, I never heard of the like before, which makes me think it may be an Invention; and the rather, because he gives no better Confirmation of the Truth of it, then that some of the Quakers are said to hold it; whereas I rather apprehend the truth to be, that neither the Quakers, nor any other Christians, ever did, or do, deny the Resurrection of the Dead: and further, I conceive that no reasonable man, who reads and believes the Scriptures, can deny, or very much doubt, the truth of that Prime Article of our Faith, The Resurrection of the Dead: and further I conceive, That if the Souls Immortality had any thing near a like clear proof in Scripture, that we find in it for the Resurrection of the Dead, both I and all other Doubters of such Immortality, would be ready to assent and submit to that Opinion; whence I apprehend he pretends to set up that which he calls the Quaking Opinion, on purpose to discredit and de●ery the Practice of men's setting up their rest and expectation, upon the clear and undeniable Article of the Resurrection of the Dead. But that Article is too well founded and too clearly evidenced by the Scripture, to be shaken or brought in question by any Inventions of Men whatsoever. Page 4. Mr. W. says, Having sometimes found my own mind hopled and troublesomely entangled, with the perplexity of conceiving how my Soul could possibly exist in a separate state from my Body, to which I 〈…〉 so strictly united; and with which I found it by experience so much so sympathise in this its union. Thus he con●●●● himself to have doubted of the Humane Soul's Separate Subsistence; adding, That he believed divers others might be troubled with the like doubtings; and his intent in writing this Book, was to propound to them such Arguments as had satisfied the doubts of his own mind. Hereupon I observe, That this Author was by Profession a Minister of the Gospel, as appears by the Title Page of his Book; that he was a man of great Reading, Wit, and Industry, as plainly appears in the tenor and course of his Writing; that he was a true and sincere Professor of the Christian Religion, and knew very well (as in some places of this Book he testifies) that the Primitive Christians and later Churches, both Romish and Reform, the Mahometan Churches, the Heathen Priests, Poets, and Philosophers, and a great number of the Jews and Proselytes of that Church, have professed with a great Unanimity and Universality, to hold and believe the Natural Subsistence of the Humane Soul in a State of Separation from the Body; and yet the Natural Evidences of the strict Union betwixt the Soul and Body, and the necessary Assistance which the one of them gives to the other, for the production of Life and Action in the Person, appeared so strong to the Rational Mind or Faculty of this Writer, as they had power to make him doubt of the possibility, or at least the probability, of the Souls Natural Subsistence in a State of Separation from the Body: and hence I am apt to infer, that if a Man framed de meliori luto, so munited and assisted, as this Writer was, did fall into doubts concerning the Natural Subsistence of the Humane Soul in a state of Separation from the Body, it seems nothing strange or wonderful, that other persons less fortified, should fall into the like doubts and scruples that he did, without falling from the sincere Profession of the Christian Religion; because perhaps they may recover from those doubts and errors wherein they are now involved; and next, because such Error as may be in this Opinion, seems merely Speculative, and to have little or no influence upon the Lives and Practices of Men; however some may put a higher value thereupon, then perhaps the thing itself may deserve, for that it commonly seems to affect more the terror of the dying, than the restraining evil persons from sinning: and even at men's deaths it seems to lay more terror upon the weak and fearful, than upon the most sinful and wicked persons: and in the practices of men it seems provable and granted by all parties, that what will make a happy Immortality, will likewise make a happy Resurrection; and what will make the one miserable, will make the other so too, because the Tree lies as it falls, and as Death leaves us, so shall Judgement find us: and therefore I conclude, that if men do happen to fall under such scruples, and do even doubt the Natural Subsistence of the Humane Soul in a state of Separation from the Body, and for obtaining better satisfaction thereupon, do declare such doubts and, scruples to the world, with the reasons and grounds upon which the same is founded, they may not for their so doing, really deserve to be black'nd with the Names and Titles of Epicure, Sadducee, Deist; Atheist, and other odious Epithets, which men of eager Spirits do frequently use to bestow upon others who differ from them, in any sort of Opinions which may be controverted amongst them, and seems to be a practice very much opposing Charity and the Doctrines of the Gospel.  
Page 5. Mr. W. saith, His Mind in this Treatise, is to confirm the faith of those who believe the Souls Immortality, or to raise up those that are fallen into the doubts and scruples before mentioned; of which sort he was informed there are not a few among the otherwise serious Professors of Christianity in England; who notwithstanding such scruples, might pass with our Author, for good Christians: who are to stand and fall by their Master's Judgement, in such Cases, without being subjected, or subjecting themselves to the sharp Censures of other violent or uncharitable persons. He says, Besides such doubters, there are other men in England, who do not only with you deny the possibility of the Souls Separate subsistence, but do also deny, the being of any sort of Spirits whatsoever. I desire to rectify one of his Expressions in this Paragraph, in the saying, There are other men who with you deny the possibility of the Souls Separate subsistence; which I would have thus read, There are other men, who with you deny the probability of the Souls Separate subsistence: and if this alteration happen to be refused me, I will also refuse to be comprehended under the words, with you.  
Page 7. He says, Men cannot be certain that Souls do not subsist in a state of separation after Death, or that they are not in a state of happiness or misery, till the Resurrection. I answer, That if such things were once made certain and clear to us, we should need to remain no longer in a doubting condition, as we now do; and therefore we do hearty wish and desire, that God would please so far to enlighten some man or men, with a certain or clear knowledge of the truth in this point, as that they may be able to clear the same to the understanding and minds of such persons as are very desirous to be farther and fully instructed in this great Point, and divers other particulars thereupon depending.  
Page 5. Mr. W. seems to expect rather thanks than blame, for endeavouring to clear up to men's minds the truth in this Question; and in this I am fully agreed with him, and am ready to give to him or any other man, who proceeds candidly and fairly (as he doth) my sincere and hearty thanks, for such labour of love, with intent to draw others from the evil of their ways of Error of in Practices.  
P. 6. Mr. W. says, I conceive some who embrace the Opinion of the Souls Materiality, may be otherways good Christians, and are by this Opinion the most enemies to themselves; and therefore he deserves their thanks for endeavouring to draw, them out of it. And I commend his Charitable Profession and Practice, wherein he exceeds divers other maintainers of the Souls Immortality, and give him my iterated thanks for endeavouring to draw me and others out of those Apprehensions or Opinions, which he thinks at the best, to be our mistakes and errors: and thus I part with his Epistle to the Reader, to make some such farther Observations upon his following Treatise, as to my own understanding shall appear fit and reasonable to be done.  
HIS Treatise stands divided by himself into several Chapters, to each of which I purpose to apply the Observations intended to be made towards the discovery and clearing of the Truths therein delivered, and the answering of such Objections or Inferences as he may have drawn from them or built upon them, without true or sufficient grounds for his so doing.  

CHAP. I.  
PAge 1. he pretends here to speak of the Soul, as if the Point in dispute were already granted him, or were judicially determined to be on his side; for he says, speaking of the Soul, that when she is born down with melancholy damps of her muddy tabernacle, so as to think that at death she shall be turned into senseless stupid dust, she straight grows sad and affrighted; and then upon the consideration of her own Immortality, she clears up her doubts, and receives great comfort upon the Opinion which she hath of her being so qualified. Hereupon I observe, he seems to take for granted, that the Soul hath thoughts or conceptions of her own, by reflection upon herself or otherways, without being therein assisted by the bodily Organs of that person wherein she resides: now whether she hath such thoughts of her own or not, himself very well knows to be one of the main Points in our Controversy: for that all Materialists do maintain, she hath no thoughts, activity, or being, but in the Body; and therefore can do nothing without it. I have formerly quoted Aristotle de Anima, where he calls it a very Improper way of Speaking, for men to say, The Soul is sorrowful or learned, or wise, and that they might as well say, the soul weaves or builds; because all these and the like Qualities are not Powers of the Soul, but of the Man, and therefore our Author should have said, when the man is born down by the sad Contemplations of Death or any other accident, he may take comfort from the high Conceptions of his Immortality; but in the mean time, it seems Mr. W. stumbles dangerously at the very Threshold or Entrance of this Dispute, and must either have that granted him which he knows his Opponents do utterly deny; or otherways all that he says in this Paragraph must pass for a Non sequitur, without serving to any purpose in the Dispute of that Question which he at this time pretends to handle.  
P. 2. He goes on and says, He cannot believe his Souls confidence of her own Immortality, to be a distempered fit of her spirit, prone to believe that to be, which she desires may be, because he finds men of the best tempers and practices to be of that Opinion: as if this Opinion of the Souls Immortality, were a plant that co0uld spring and thrive only in a pure Conscience and a Mind united to God. He says, This confidence of the Souls Immortality is so appropriate to the wisest and best of men, as it seems an absurd suggestion, that it should have risen from men's own Imaginations: but it seems rather evident, that the Souls of men having in some measure recovered their pristine holiness and integrity, they thence begin to know themselves and their alliance to the great God, and see plainly, that they do not only bear his Image in righteousness and holiness, but likewise in Immortality. Upon this Paragraph I observe that no man charges the Opinion of the Souls Immortality, that it is a bare Imagination of men's idle brains or fantasies, but we are ready to grant that this Opinion is founded upon ancient and great Authority, and was first introduced into the Heathen World, by the Doctrine of Phericides Syrus, whose Scholar Pythagoras, built upon that Conception his Opinion of the Transmigration of Souls from one Creature to another with a general Community both to Men and Beasts; which Opinion was generally received by the World of his time, and was thence propagated to future Generations, and continues at this day to be firmly believed in the Eastern Parts of the World, of India, China, and Japan. Plato became a Scholar to the Successors of Pythagoras in that Doctrine and Opinion, which by his Genius became somewhat refined, by rejecting a Community of Souls, formerly supposed to be betwixt Men and Beasts; and confining the Transmigration of Humane Souls to the Bodies of Men only; conceiving withal that some more perfect and pure Souls amongst them, might so have acted in Bodies wherein they lived, as they might deserve to be delivered from the Drudgery of acting Humane Bodies any longer: and therefore were received up into higher Regions and Places, where they enjoyed such Happiness and Powers of Acting, as far exceeded the most Happy State upon Earth. This Opinion of Plato found great Credit amongst the Learned Persons which came after him, and particularly in the Heathen and Christian Schools of Alexandria; as appears by the Writings of Origen and Pantenus, who were Christian Doctors, and Teachers in those Schools at Alexandria: and this Opinion seems to have been also spread amongst the Nation of the Jews and Proselytes of their Churches; because that when St. Matthew comes to relate our Lord's Doctrine, and Direction rather to fear God than Men, for that God can punish men after Death, which is not in the power of men to do; he words it thus, Fear not men, because they can only kill the body, but cannot kill the soul: Which plainly proves it to be that Apostles Opinion, That the Soul might have, and had a natural Subsistence in a State of Separation from the Body; and that his believing the Truth of this Doctrine, was the Cause why he worded our Lord's Direction in this Point, as we find him to have done in the Text before quoted. By what hath been said before, it appears clearly, we do not charge the Opinion of the Souls Immortality with being the Product of men's idle Brains or Fancies, grounded upon their own Desires, of having it passed for an established Truth; for we have showed and agreed, That the same is grounded, in a learned Antiquity, and very great Authority, whence it hath grown to be the most general, and near the universal Opinion of Mankind; which having been so entertained, Mothers and Nurses have instilled the same into the Minds and Learning of their tender Infants, who by Fathers and Masters, are after farther confirmed, in this so early radicated Opinion; which is after farther illustrated, and proved to them, from Pulpits, and the Ministers of their Churches: And this Deduction manifests, That we do not Charge the Opinion of the Immortality, with being the Product of men's idle Brains or Fancies; or their Desires concerning the Truth of it. As to what he pretends, That the Immortal Opinion thrives only, or mostly, amongst the wisest, and best Practisers of the Christian Profession. I conceive him therein to be mistaken, and think, that for every wise and good Man which he can produce, prosalted to believe and maintain the Opinion of the Immortality, I shall be always able to produce twenty Sensualists at least, and evil Livers, who will be ready with great Zeal and Constancy, to maintain Mr. W's Opinion of the Immortality to the uttermost. As to his saying, That Men attain to the Image of God in Righteousness, and true Holiness, and Immortality. I find in myself no inclination to grant him, That any Men, whilst in this World, do attain to the Image of God in any of these Particulars. I find it written. That God made man after his own Image, and in the Image of God, made he man. But I do not find myself able to explicate, or conceive the true and full Scope and Meaning of these Expressions, nor wherein the Image of God in man doth consist; but am very apt to think, That man was not made like God in Immortality; because then there would have been no need of the Fruit of the Tree of Life, to make Men live for ever. But we read, That God made that Tree and Fruit grow out of the Earth, to that very purpose, that Man by eating of that Fruit, might become Immortal, and live for ever; and that upon his Sin he was debarred from eating of that Fruit, and lost that Remedy, which God had provided against the stroke of Death; and in that Condition hath his Posterity remained ever since his Commission of that Sin against God: And therefore I think St. John informs us truly, when he says, We know not yet what we shall be, but we know, that when he shall appear, we shall be like him: And therefore I leave the Pretences to such Knowledge; to the Time of our Lord's second Appearance, and sitting upon the Throne of his Glory, when Men of good Practices may hope to be like him; and that I think is sufficient to satisfy the reasonable and most exalted Desires of Mankind.  
P. 3. Mr. W. says; Whilst the Spirit of Man continues its Conflicts with the Flesh, and the Lusts thereof, (as she will whilst she abides in the Body) it is needful to maintain in her the Thoughts of her Immortality. Here I observe, that when he speaks of the Spirits contesting with the Flesh, he says, It continues that Conflict with the Flesh, and the Lusts thereof, as it will whilst she abides in the Body, and therefore it is needful to maintain in her, high Thoughts of herself. By this manner of Speaking, he first expresses, that Spirit by the Name of it, and presently, without giving any Reason, slides down upon it the Title of She and Her, as if the daily Contests betwixt the Flesh and Spirit of Man intended a Contention between his Body, and an Immortal intelligent Spirit within it; expressing that Spirit, by Terms of She and Her. But I differ from him therein, conceiving that by the Flesh and Spirits so contending one against the other, is chief, and even only intended, the Contests which are daily found between men's Affections, and other Sensual Powers, and the Minds, or Rational Faculties of the same Person; and his sliding the Terms of She and Her into this Discourse, with design to have it thought, that these Contests are maintained by an intelligent immortal Spirit against that Body wherein she lives, looks to my Apprehension, like a sort of Legerdemain, which may perhaps prevail upon very unwary Readers, but will not be suffered so to pass, by considerate Examiner's of his Writings.  
P. 4. He says, That She, his Immortal Spirit, will continue her Conflict with the Body so long as she is in it. I am ready to Agree, That such a Contest between the Sensual Appetites and Rational Faculties of Men, is likely to continue throughout, and during the whole Life of the Person, but that this sort of Contest is so maintained between the Immortal Intelligent Soul, and the Body of that Person whom she enlivens, I am very apt and ready to deny.  
P. 4. He says further, If we seek Encouragement against the Fear of Death, there is no Truth can arm us with a better Resolution, than the Belief of the Souls Immortality. And I grant, that if this were a Truth, sufficiently evidenced to the Understandings and Consciences of Men, it would be a great strengthening to such Persons as have a very good Opinion of their own Merits, to make their Passage through the Gates of Death, with great Boldness and Assurance; but to those who are working out their own Salvation with fear and trembling, and are very humble in the Contemplation of their own Merits; who tremble more at the sight of their Sins, than they are confident in the Merit of their Actions (who I think make the greater Number of People in the World;) his Opinion of the Souls Immortality, and the immediate passing from Death to Judgement, and fiery Condemnation of ill deserving People, giveth Terror and Affrightment, rather than Comfort and Support to, by far the greatest part of People in the World; and if the Tenet be not true, and cannot be sufficiently proved to the Understandings and Consciences of Men, it may then pass for a Scarecrow to the Bad, and a Staff of Reed to such good People as may put their Confidence in it.  
Mr. W. further demands, Can any hearty Lover of the Lord Jesus, think of the Interruption of his Communion with him, from Death to Judgement, without great Regret and Trouble of Mind? And he says, He is sure the Generation of the Righteous think it much otherwise. To this I Answer, That the Generation of the Righteous, may think, some one thing, and some another; and thereupon I conceive, that divers of them will be very well contented with such a Portion of Happiness, as the Spirit in the Revelation tells us they shall enjoy, in the Words; Yea, saith the Spirit, they rest from their Labours, and their Works do follow them; and at the end of that, Rest shall overtake them, and be joined again to them, at the end and time of their intended Resurrection.  
P. 5. He further demands, Is this enough to quiet the fervent Long of the Divine Nature in us after Immortality, and to satisfy our lively Hope of an Eternal Life with God and the Lamb? Away, says he, This is but to trifle with the greatest Concernments of the Lords People. To which I Answer. This seems but a Rhetorical Flourish, without any true Substance in the matter of it. It seems a kind of Cant, which I do not well understand, when he speaks of, quieting the servant Long of the Divine Nature in us after Immortality. This may perhaps seem plain to Men of his Kidney and Constitution; but to me it looks like a Riddle me, what is this? For I know of no Divine Nature in one man, more than in another; and I do not conceive it natural for Men to be troubled with such Long after Immortality, as he pretends here to describe. I think Men do sometimes long for things which they do desire, and have a likely and very strong Hope to obtain; but those who entertain no Hopes of an Intermediate State betwixt Death and the Resurrection, must be very weak in their Rationals, if they trouble themselves with any Long after such a State, or receive any Disappointment upon their going without it.  
P. 6. Mr. W. enters into somewhat a long Discourse, wherein he largely Censures and Condemns such, as maintain the Souls Extinguishment at the Dissolution of the Humane Person. I will spend no Time in giving particular Answers thereunto, but content myself with only saying thereupon, that it all wants Proof, and passes with me for a Non sequitur, which hath no strength of Argument in it, concerning that Question, about which we now differ.  
P. 7. Mr. W. quotes that Prophecy, which gives, A Woe to those who make the Hearts of the Righteous sad, whom the Lord hath not made sad; and Applies those Words to those who oppose his Opinion of the Souls Immortality: And thereupon this seems to be the Case, those who maintain a Point of Doctrine, contrary to Truth, which may make the Righteous sad, the Woe pronounced by this Prophet, pertains to that Maintainer; whence if the Souls Extinguishment at the Death of the Party be not true, it may probably make the Hearts of some Righteous People sad, whom God hath not made sad; and then our Prophet's Woe may justly be imposed upon such Maintainers: But if otherwise it should so fall out, that this Opinion be True; and that of the Souls Immortality, be an Error: Then those whose Hearts are made sad by that Doctrine (which I conceive are by far the greatest Number of People in the World) are so sadned by an Erroneous Tenet, delivered without a sufficient Warrant from God. And in this manner, the Hearts of such People will be made sad, whom God hath not made sad: And thereupon I conclude, that if the Doctrine of the Soul's Immortality be not True, the Woe delivered in this Prophecy, will as justly take hold of the Maintainers of it, as it will do upon their Opposers, if they maintain an Error, altho' they may think themselves to have the Right in this Point.  
P. 7. He pretends that we have, or may have once learned to know, that God hath framed us for an uninterrupted perpetuity of living. I say to this, I am assured in myself, and both can, and do assure my Reader, that if I did know or believe, what he says in this Place to be true, I would readily submit to his Dictatorship in it, without any further proceeding in a Dispute of this Nature: But I do neither know, nor believe, the Truth of what he says in this Place, conceiving it still more probable, that the Soul extinguisheth at the Death of the Person, and is neither Immortal nor Intelligent, having no other Place of Subsistence, but in the Body.   

CHAP. II.  
PAge 8. Mr. W. says, That he will inquire into the divers Acceptations of the Word Soul in Scripture, or what is there usually intended by that Term; and says in Scripture there are five Significations thereof.  

First, he says, The Soul is there taken for the whole Person of Man.  
Secondly, Soul is there taken for the Body of Man only.  
Thirdly, Soul is taken for the Life of the Body.  
Fourthly, he says, Soul is taken for the dead Carcase of a Man.  
Fifthly, The Word Soul is taken for the Rational Soul of Man; whereby he stands in a kind of Level with Angels.   
By which I suppose he intends the Humane Soul, producing Life and Action in the Person which he says is Immortal, and labours to prove it so; and therefore brings Instances out of Scripture, to show the Truth and Practice of these Significations. And hereupon I observe, That his first Acceptation of the Word Soul, for the whole Person of Man constituted of Soul and Body, is very common throughout the whole Course of the Scripture, well proved by the Instances which he gives, to which Hundreds more might be added, if any need should arise for the so doing: But the Instances of his Second Signification, seem not to prove what he intends by them; for that the Iron entering into Joseph's Soul, seems not to be intended only of his Body, but of his Person; for that his Body without a Soul, could not be sensible; or capable of suffering thereby.  
His next Instance is, of sending Leanness into the Souls of those that eat the Quails: It seems, the Word Soul here, doth also intent the whole Persons of the Eaters; for that Bodies cannot eat, or be nourished without their Souls.  
Concerning his Third Saying, That Soul is taken for the Life of the Body: It seems, the Instances which he brings, do all apply to the Life of the Person, and not of the Body only; for all men know that the Body can have no Life without the Soul; and therefore, these which he pleases to apply to the Body only, ought really to be intended of the whole Humane Person.  
The Instances which he brings, to prove the 4th. Acceptation of the Word Soul, to signify sometimes a Dead Carcase, he offers to prove by these Words, Ye shall not make any Cuttings in your Flesh for the Soul. Here he pretends the Word Soul, signifies nothing but the Dead Carcase: But I refuse to Agree with him in it, conceiving as I do, that the Word Soul here, intends the Dead Person; for I do nor believe men to have been so sottish, as to have made Cuttings in their Flesh for the Dead Carcases of their Friends, as he supposes; but that rather they made such Cuttings in their Flesh, for Grief and Remembrance of their Dead Friends, not for any of their Parts, but for the whole Persons of them.  
His 5th. Signification of the Word Soul, which he takes to intent singly, the Rational Immortal Soul of Man, he proves by Instances, Psal. 19.7. The Law is perfect, converting the Soul. He pretends the Word Soul in this Place, signifies Man's Immortal Soul, singly considered, and without the Body. This I deny, and say, this converting of the Soul, inrends converting of the Person, or of the whole Man, as he is a Compositum of Soul and Body. Again, he Quotes Deut. 11.18. Lay up these my Words in your Soul; which I think somewhat plainly to signify, as if he had said, Lay up these my words in your hearts, or in yourselves, constituted and compounded of Soul, and Body. He Quotes again, Deut. 13.3. Love the Lord with all your Soul: To which he might have added, with all your Heart, and all your. Strength: Which make this Text clearly appear to intent, Love the Lord with all the eminent Faculties of your Person. Then he says, There are more Significations of the Word Soul, in Scripture, besides those Five which he hath named; and which by Examination of his Instances, have been found to run all into one, which intends the whole Humane Person, as it is a Compositum of Soul and Body. He instances (as one of his other Significations) the Words, Deliver me not up to the Soul of my Enemies: Which I think intends, To be not delivered up to the Persons or Powers of his Enemies. He says again, The word Soul sometimes signifies some one Power of the Sensative Soul, as the Breath of Man or Beast; and sometimes for some single Power of the Rational Soul, which I think he should have termed some single Power of the Mind, or of the Man: And therein I am ready to agree with him, that the World Soul in Scripture, doth divers times signify the vehement Desires or Affections of the Person; but I do not remember, that the Word Soul is any where used in Scripture, to signify the Soul of Man (by our Author intended) except only that Text of St. Matthew, which says, Men are not able to kill the Soul.  
P. 11. He says further, he takes the Word Soul, to signify Man's Intellectual Soul; because in no other sense can the Soul be said to be Immortal: And I deny, that in that sense, it can truly be said to be Immortal. Then he says further, That the Soul which is now plainly alive, while in our Bodies, shall never cease to live, or be annihilated. And this I conceive to be the thing which he undertakes to prove; and when he hath so done, in a sufficient convincing manner, I do fully intent to be his Proselyte, and to submit my Belief to his Direction in this Point.  
P. 12. He discourses of the Soul's Annihilation by the Power of God, which, as a thing not now questioned, or controverted, nor very material in this present Disquisition, I pass over without farther Observation thereupon.   

CHAP. III.  
PAge 13. Mr. W. says, I shall now lay down Five Propositions, which I conceive have a great Tendency to Clear up this great Truth [Of the Soul's Immortality.]  
The First whereof is this, That the Soul and Body of Man, are not one and the same Being, but are Being's really distinct: Because, says he▪ they were created one after the other, and not at one and the same time. And this he says is evident, from Gen. 2 the Words whereof run thus in our Translation, The Lord God form man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. He says it should have been thus rendered, God breathed into Adam 's nostrils the breath of life, or soul of life, or living soul. But I am more ready to rely upon the Authority of our Translators, than upon the single Credit of a Person engaged in Controversy, and to whose Cause this sort of Translation may be helpful. Both of us have before concluded and agreed, that the Word Soul in Scripture, doth often intent and signify the Person; and so I do fully believe, and conclude it doth in this Text, and bears the same Sense, as if it had been said in proper Words, God form man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living person. He says, and pretends that these Words in Gen. are a clear Demonstration of the Soul's being created by God after the Body finished; that he knows not what to add, to make it more clear: And I am very apt to believe that he speaks Truth in it, and really doth not know what more to add, to make it more clear to the Understandings of Men; for if he did, I see no cause to believe, that he would be sparing of his Pains to that Purpose. I am not able myself to collect out of this Text, that the Soul and Body of Adam were created one after the other; no, nor that any Soul at all was created for Adam, either before or after the Consummation of his Body. The Words themselves of the Text, do not express, that God created a Soul for Adam, but say, God breathed into his nostrils the breath of life, and by breathing that breath into him, he became a living person. Gen. 1.5. The Text says, God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after their kind, as he had before created great whales and fishes in the water, and fowls to fly in the midst of Heaven. Our daily Observations may assure us, the Lives of all these are maintained by the ambient Air, and the Breath which from thence they draw, and without which they cannot subsist or live, for the space of some few moments, which hath been often experienced by the Air-Pump, in the case of Infects thereinto injected. This Brutal Breath, Eccles. 3.19. is judged by Solomon to be the very same with the Humane, in these Words, Yea, they have all one breath. In the flood of Noah we read, That all in whose nostrils the breath of life was, died in that flood. And clear it is, they so died, because the Waters stopped the passage of that Breath, by which they before lived: And if it shall be demanded, by what means these Creatures obtained their first Breath, I conceive it was given them by the same, or the like Means, that Adam afterwards received it. A Specimen of which we find recorded, Ver. 37. where a vast number of dry Bones received a sudden and powerful Resurrection: For first, They came together, bone to his bone. Next to which, lo, the sinews, and flesh came up upon them, and then the skin covered them above; but there was no breath in them. Then God commanded that Prophet to prophesy unto the Winds, and say, come from the four winds, O breath, and breathe upon these slain, that they may live. So he prophesied as he was commanded, and the breath came into them, and they lived, and stood up upon their feet an exceeding great Army. And thus I conceive it fared with Adam, at his first Creation, the Bones, Ligaments, and principal Parts were framed and fitted, one of them to another, upon which were form their Flesh and Sinews, over all which, the Skin was lastly super-induced: And after this manner it seems Adam's Body was first created and perfected, although he lived not, because there was yet no Breath in him; his blood and Humours were turgid, and full of Mettle, fit and apt to tined, and have the Flame of Life kindled in them, with the first Blast of that Breath, which God intended to breathe into him for that purpose: And this Flame of Life he then appointed to be continually maintained in the Bodies of Beasts, and in the Persons of Men, by breathing and the constant fanning of the ambient Air, so as 〈◊〉 Creatures can live but a very few Moment's 〈…〉: Whilst 〈◊〉 Creatures breathe, they lives 〈…〉 they cause to breathe, they cense to live. What 〈…〉 should prove in this Point, is this, That God 〈…〉 Creation, and 〈…〉, did create for him, and for the Information of that Body a new, spiritual, intelligent, circumscribed Substance, that should come ab extra, and be injected into that new created Body, by the mighty and miraculous working of God's Power: 〈…〉 he be able thus to prove, I confess it will follow, 〈…〉 ●his Soul had a separate Subsistence, before its being ●ast into the Humane Body; and thence it will also be a very probable consequent, that when at Death it shall be again divided from the Body, it will be able to subsist in a state of Separation from the Body: But till the Being of such a Soul shall be better proved, I hold the Opinion of its Extinguishment at the Death of the Person, to be more probable  
P. 14. To prove that the Soul and Body are Two separate, singular, and different Being's, Mr. W. quotes 1 Thess. 5.23. where St. Paul says, I pray God, your Spirit, Soul and Body, be preserved blameless. Himself confesses, he knows not well how to distinguish betwixt Soul and Spirit in this Text; but yet he declares himself certain, that there is a Distinction asserted betwixt them, and the Body: And I Reply, That the being of a Distinction betwixt them, is no good Proof, that the Soul can subsist in a State of Separation from the Body; for that the Relatives in the Holy Trinity, are really distinct one of them from the other, and yet no Division, or Separation, can possibly be admitted amongst them: And I farther conceive upon this Text, that by St. Paul's Words, of Soul, Spirit, and Body, he intended no otherwise, than that their whole Persons, Soul and Body, be preserved blameless unto the coming of our Lord Jesus Christ. And I desire my Reader to observe here, that which I think to be a Failure in our learned and pious Author; this Text of St. Paul truly and fully quoted, runs thus, The very God of Peace sanctify you wholly, and I pray God, your whole Spirit, Soul and Body, be preserved blameless unto the coming of our Lord Jesus Christ. Mr. W. quotes it thus; I pray God, your Spirit, and Body, be preserved blameless, etc. By which it appears, that he omits the Word wholly, and suppresses the Word whole in the beginning of the Text, and then cuts it short in the end, before he comes to the Words, Unto the coming of our Lord Jesus Christ, and choosing to supply them by an Et caetera. It seems, this fallacious way of quoting Scripture, did not fall upon our Author by chance, but had a set Purpose in them; and that he left out the Words wholly and whole, in the Text, because they may seem to Confirm and Fortify my Exposition of it, which is, that the Words, SPIRIT, SOUL, and BODY, do all intent no more but the whole Persons of his Correspondents: And he cuts off before the Words, Unto the coming of our Lord Jesus Christ, that he might avoid producing a very strong evidence against the Opinion which he maintains: Because St. Paul does not pray God to preserve their Souls or Spirits at the time of their Departure out of this World, but to preserve their whole Persons, Souls and Bodies blameless, unto the coming of our Lord Jesus Christ: As if he knew of no time of Reward or Punishment, after this Life, unto the second Coming of our Lord Jesus Christ. A like Charitable Prayer to this, is delivered by the same Apostle, 2 Tim. 1.16. where he says, The Lord give Mercy to the House of Onesyphorus, and the Lord grant unto him, that he may find Mercy in that day, viz. The Day, or Time, of our Lords Second Coming. And so Chap. 4 he says, My Departure out of this World is at hand, and henceforth there is laid up for me a Crown of Righteousness, which the Lord Jesus, the Righteous Judge, shall give me at that day; and not to me only, but to them also that love his Appearing. These last Words fixed the Time, when such Crowns shall be distributed, viz. The Time of Christ's second Appearing to the World. And because the Point thus fallen under Examination, seems one of the most important, which is now in Question between us, I will produce some further Evidence, strongly tending to maintain my Part of this Question, and place our Lord himself in the Front of my other Witnesses. He says, Luke 21.27. Then shall they see the Son of Man coming in a Cloud, with Power, and great Glory; and when those things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh. Joh. 14.2. Christ says, In my Father's House are many Mansions; I go to prepare a Place for you: And if I go and prepare a Place for you, I will come again, and receive you to myself, that where I am, you may be there also.  
Here the Time, when Christ would receive his Chosen to himself; and to be where he is, is declared to be the second time, with his coming to Judgement. Joh. 5.27. God the Father hath given Authority to the Son, to execute Judgement also, because he is the Son of Man. Ver. 22. Christ says, The Father judgeth no man, but hath committed all Judgement to the Son. Ver. 28. Marvel not at this [that the Father hath given Authority of Judgement to the Son, because he is the Son of Man]; for the time is coming, in which, all that are in the Graves shall hear his Voice, and shall come forth; they that have done good, to the Resurrection of Life, and they that have done evil, to the Resurrection of Damnation. Here Christ, because he is the Son of Man, is made by his Father the Judge of Quick and Dead; all the World shall h●ar his Voice, and come to Judgement before him; and if the Father judge no Man, but have committed all Judgement to Christ, because he is [or as he is] the Son of Man, What room is there left for intermediate Judgements, o● the 〈◊〉 going to God for Judgement, at the Death of every 〈◊〉 as is pretended from Solomon's transient 〈…〉 returns to God that gave it, 〈…〉 of the Soul to God, 〈…〉 intermediate judgement, 〈…〉 going before 〈…〉 and seeking to be united again to Him, as Men have thought it drew its Original from him. Joh. 6. Ver. 39, 40, 44, 54. In the Four Verses quoted, and marked out of this Chapter, our Lord declares both to his own Disciples, and to the Jews, That whoso doth his Will, and keep his Commandments, he will raise them up at the last day, [and give them Happiness and great Rewards] without mention of an intermediate State, between Death and that Resurrection. Luke 14.13, 14. Our Lord himself directs, When thou makest a Feast, call the Poor, the Maimed, the Lame, and the Blind, and thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed at the Resurrection of the Iust And so Heb. 11.35. After a large Catalogue of the Saints Sufferings, the Apostle says, That they would not accept of Deliverance, because they expected a better Resurrection. The same Apostle, 1 Cor. 15.32. says, If after the manner of Men I have fought with Beasts at Ephesus, What advantageth it me, if the dead rise not? Let us eat and drink, for to morrow we die, [And there is an end of us.] As if he had said, the Sufferings of Christians for the Name of Christ, shall avail them nothing, if there be not a Resurrection of the Dead; and I demand some one Text of Scripture to be produced, which expresses, or with any Clearness, says, That any Man, or Men, ever did, or suffered any thing, to the Intent, or with Expectation of having their Soul or Souls carried into Abraham's Bosom, after the Death of their Persons. To our forequoted Texts, may be added the Testimony of St. Peter, 1 Pet. 4.13. Rejoice, inasmuch as ye are made Partakers of Christ's Sufferings, that when his Glory shall be revealed, ye may be glad also with exceeding great Joy. So Chap. 5.1. he says, I who am also a Partaker of the Glory which shall be revealed, exhort you that are Elders of the Church, to do the Duties faithfully; and when the Chief Shepherd shall appear, ye shall receive a Crown of Glory, which fadeth not away. He doth not say, Have Patience unto to the Time of your Death, and then your Souls shall be transported into a place of Bliss and Happiness. 1 Joh. 2.28. That Apostle says, And now Little Children abide in Him [Christ] that when He shall appear, we may have confidence, and not be ashamed before Him at His coming. Jam. 5.7. That Apostle says, Be patiented therefore Brethren, unto the coming of our Lord; which he saith draws nigh, without mentioning of any Reward after Death, unto the coming of our Lord.  
Judas 17. Says, The Lord cometh with Ten Thousand of his Saints, to execute Judgement upon all the  amongst Men. And thus I have quoted a great Cloud of very knowing Witnesses, viz. our Lord Himself, and all his writing Apostles which are come to our Hands, for the undeniable Proof of this Point, viz. That the Faithful died, and suffered many great things, in assured Hope and Expectation of great Rewards to be given, and Punishments to be inflicted, at the Time of our Lord's second Appearing, of the Resurrection, and of the Last Judgement, without finding any footsteps of the Souls Immortality, it's Separate Subsistence from the Body, or any Rewards or Punishments to be bestowed upon it, in the space of time intermediate between Death and our Lord's Second Appearing. I now return to a further Consideration of our Author's Quotations, who Pag. 14. goes on, and quotes 1 Cor. 6.20. Ye are bought with a Price, therefore glorify God in your Body, and in your Spirit, which are God's. Which I think intends no more, than if it had been said, Glorify God in yourselves, or in your whole Persons, which are God's. Then he quotes Mat. 10.28. Men that can kill the Body, are not able to kill the Soul. We shall hear this Objection more fully offered in another Place, and thither I refer my Reader for an Answer to it. He next quotes 1 Cor 7.1. where the Words are, Dear beloved, let us cleanse ourselves from all filthiness of the Flesh, and of the Spirit. Here, by the Terms Flesh and Spirit, the Apostle intends Man's Sensual Af●●ctions and Appetites, by the Term Flesh, and the Rational Mind or Faculty of Man, by the Term Spirit: And this Tropical sort, or manner of expressing himself, I conceive to be very much used in this Apostles Writings. Next he quotes Gal. 5.17. which says, The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other. This I think to be another of this Apostles Expressions, to be taken in the same intent and meaning with the former, as a Conclusion to the Texts before quoted. He says he could quote more Texts, to prove that wide Difference, which he pretends to be between the Soul and Body. I say to this, that if he knew of more Texts very pertinent to this Purpose, I think he ought not to have spared his Pains in the Quotation of them: But saith he, The Texts which I have already quoted, are abundantly sufficient for the Proof of my first Proposition. Which first Proposition I think to have been, That the Soul was of a quite different nature from the Body, viz. That the Soul was an Immortal Intelligent Spirit, which can subsist by itself, and in a state of separation from the Body, and the Body itself, but a Compositum of Dust and Ashes, into which it shall be again resolved, soon after the Death of the Person. The Later Part of this Proposition, he neither hath offered to Prove, nor needed to do it, because it is a Truth granted on both sides; but his labour hath been to prove, That the Soul is a separable intelligent Spirit, and of a quite different Nature from the Body. But I think he hath here given very little Proof to that Purpose, so far from being abundantly sufficient, as that I think it scarce touches upon the Verges of his intended Proposition; but how sufficiently he hath thereof acquitted himself, I do freely and willingly leave to the Judgement of such Persons, as may happen to peruse our Writings.  
P. 15. Mr. W. delivers his second Proposition, which he says is this, That the Soul and Body are not only Two in number, but that they are two Being's of a very different Nature. His second Proposition seems to be so near of kin to his first, that the Difference between them is not very evident; and the Proof which he gives of this second Proposition, seems to be coincident, with the Proofs which he gave of the former; for he says here, That the Soul was immediately created by God. Which Supposal he had before laid down as a Proof of his first Proposition; and I have given it before such an Answer, as satisfies my own Understanding: And therefore I shall need to say no more of it here, but that it passes with me for an unsound and fallacious Opinion; whence I think fit to reject, without further Examination, all the Inferences and Arguments, which he may pretend to draw from so unweak and unsound a Supposition. He quotes for a Proof of it, Gen. 2.7. which was before examined, and in this place I shall say no more of it. He says further, The Body and all its Parts, are but lifeless, senseless things, in themselves: And herein I grant he says true; and so are the Three Elements of Fire, Air, and Water, and yet the two former are of so Active a Nature, that they are always in Motion, like those Particles which we call Motes in the Sun; and therefore may justly have the Reputation of self-moving Principles: And Water hath a propensity to Motion, so natural, that give it but a declivity, and it can have no rest till it come to a place so even, as it may stand in an Equilibrium, free from the Impulse of any declination whatsoever. It seems then, that upon rinding and kindling the pullulent steams of Old Adam's Blood and Humours (ready for that purpose) that Breath which God then breathed into his Nostrils, became the Breath of Life to him, by kindling the Flame of Life, in those Steams of his Blood and Humours, which God had made ready for that Operation; and this Flame, or glowing of the Blood, was immediately catched and disperssed into the Vital, and all other Parts of the Body, putting them all in Motion and Attendency, to perform all those Operations, for which God had made them, and we may conceive, were intended to be produced in the Person then Created, and in all other Persons which should after be Generated by Him: Whence it seems, that what is called the Breath of Life to Adam, the same Breath, or ambient Air, became the Breath of Life to all Posterity: For by this Medium, sucked in by the Lungs, the Flame of Life first kindled in the Body, is fanned, and kept glowing in the Blood and Humours thereof. And thus the Flame of Life must be continually fanned, maintained, and purified by the Breath; and by the Vigour and Activity of this Inflammation, the Blood and Humours are kept in perpetual Motion, and in a durable and endless Circulation, so long as the Parts of the Body are able to endure the Activity of such Motion; and until by Age, or Decay of some of the Bodily Parts, Corruption, or Stagnation of the Blood; or by some Accident, this Flame of Life happen to be totally extinguished throughout every Part and Member of the Body; and such total Extinguishment of the Vital Flame, I esteem to be the Death of the Person. Finding, and believing, That the Breath of Man and Beast is so necessary in them, for maintaining the Flame of Life, that by a short stoppage of the same, by a Halter, a Bowstring, a piece of Phlegm, or by a Fly sticking in one's Throat, stopping the Mouth and Nostrils with a Cloth (as Hazael served his Master Benhadab) or any like Accidents, both Man and Beast soon die; and therefore such Means are often used for doing Execution upon them; and the Reason thereof seems to be the Suffocation and Stifling of this Vital Flame, which can no longer by Natural Means be maintained, without the fanning of this Breath of Life, drawn from the ambient Air, which passing through the Lungs, is thence communicated to all the Entrails of the Body.  
And from these Grounds I Argue, That though the Blood and Humours be but Matter, and unintelligent in themelves, as well as the Flesh, Bones, and other gross Parts of he Body, yet God's great Wisdom hath so framed the Microcosm, or Person, and so organised the Bodies of them, as that every Part is fitted and ready for those Acts, for which they were intended; and these Organs rightly moved and acted, by the Spirits inflamed, and Humours of the Body, do in a right Mixture one with another, and by the working of such Spirits among and upon the Organs, produce or effect thelocal Motions, Senses, and such Intelligence as pertain to Men and Beasts, and are produced, acted, and performed, in the several Species of them, so long as those Spirits and Humours are maintained in the Body, by a due Refection and Nourishment; and so long as this Vital Flame continues to be fanned by the due Respirations both of Man and Beast. And this I give for an Answer to the second Proof of his second Proposition, concerning the vast Diversity, as he calls it, of the Nature of the Soul from that of the Body.  
Mr. W. goes on to a Third Proof of this Diversity, and saith, The Body is often tired, and spent, and indisposed to Action, when at the same time the Soul hath a Will, and is bend to Action. Which I thus Paraphrase, The Man, his Mind, Affections, or Will, may be strongly bend to Action, when his Bodily Members may be very weary, and his Spirits spent: And thus expressed, I grant, and know that what he says may be true, viz. That the Spirits working in his Brain, and moving his Affections and Will, may continue their Working and Vigour▪ in that Part, longer than in the outward, and more rem●t Parts of the Body. And this is that which our Lord▪ I think, intended, when he said, The Spirit is willing, but the Flesh is weak.  
P. 16. Mr. W. goes on and says, The Body is very frequently 〈◊〉 a very sick, weak, languishing Condition, when the 〈…〉 as good a plight, and sometimes better, than when the 〈…〉 most healthy and strong; surely if their Natures did not v●●●ly differ, they would be sick and well together. Here I profess to differ from our Author in a Point of Fact. He says, The Soul and Body are not sick and well together: Whereas I profess to think, they are sick and well together, and that they have both one common Sense, of Hearing, Seeing, Smelling, Tasting, Feeling, and that they both together, or the Person, hath the same Perception, Fancy, Judgement, Will, and Memory; and they both have, or (which is the same thing) the Person hath the same Affections, or Passions of Ambition, Covetousness, Lust, Wrath and Fear. These all are naturally engrafted in the Person, and are natural Incidents to the Compositum of Soul and Body; and that this Union is the most amicable, friendly, and pleasing, that Men know to be enjoyed in our Earthly World; and that the Body is so far from being a Prison, or Cage for the Soul, that there is no other Place in the World, wherein the Soul delights, or wherein it can subsist, but in the Body; nor is there a Separation, which we know in the Earthly World, that is more grievous or afflictive, than the Separation of Soul and Body is commonly found to be to the Person, who is a Compositum of them both. Upon which Considerations I stand inclined to Affirm, That the Person who is a Compositum of Soul and Body, and those his Two Constituent Parts, are generated together, are born, live, and grow together; are sick, and well together; and so are pleased, and displeased, and love, and hate together; are joyful, sorrowful, and fearful together; are honoured, and shamed together; they decline, and decay together; and yet the Out-ward Part somewhat sooner and faster than the Inward, and so they grow impotent, and helpless together, that they die together; and that lastly, they shall rise together, in that Universal Resurrection, which shall be effected at the second Appearing of our Lord JESUS CHRIST, when he shall come to Judge the World.  
Mr. W. here quotes 3 John 2. as serving to prove his Purpose, where St. John saith to Gains, I wish above all things, that thou mayst prosper, and be in health, even as thy Soul prospereth. It is a common Practice for Men in their Letters to wish Health and Prosperity to their Correspondents, and this the Apostle practices in this Text, and the Words Even as thy soul prospereth, seem to intent, Even as Gains himself prospereth, in the Faith and Profession of the Gospel.  
He quotes again for his Purpose, Rom. 7.23. where St. Paul says, I see another Law in my Members, warring against the Law of my Mind. Which Text I conceive intends no more, than the War which the Sensual Affections and Passions make against the Opinions and Dictates of the Rational Faculty, or Mind of the Man, which is visibly known and perceived to continue in the Person, from the Cradle to the Grave; and prove no more a War betwixt the Soul and the Body, than Love and Hatred, Sorrow and Joy, or any other contrary Affections of the Man, may do. He quotes further for his Purpose, 1 Pet. 2.11. Abstain from fleshly Lusts, which war against the Soul: Here the Word Soul, seems to intent the Man himself, or the Rational Faculty, or Mind, of the Person. Then he concludes, That the Soul and Body, as they are Two Being's, distinct in Number, so are they in Nature. And thereupon I say, how well he hath proved, what he saith he hath proved, shall be left to the Readers of our Books to Judge.  
His Third Proposition Affirms, That the Soul is a Being separable from the Body, which he says, he intends to prove; and to that Purpose, P. 17. he quotes 2 Cor. 5.1. where he says, St. Paul calls our Bodies, our Earthly House; which the Text does not expressly do, but says, We know, that if our Earthly House of this Tabernacle were dissolved, we have a Building of God, a House not made with Hands, eternal in the Heavens. I do not here perceive a necessity of taking these Words, Our Earthly House of this Tabernacle, to signify our Bodies, but find as much, or more Reason to conceive, that by those Words our Apostle did intent the whole Fabric of the Earth; in which, or upon which, the Men of that Age then lived, and we still do live: We find sufficient Scripture Testimony, to prove, That our Earthly House of this Tabernacle, shall in the end be dissolved; and for the shortening of the time, when this shall be done, and the speedy coming of our Lord to Judgement, was a great Subject of the Saints Prayers at that Time; and I think divers good Men of that Time, held Opinion, That possibly they might live to the second coming of our Lord, and however did not expect, that He should have so long delayed His Coming, as we find by Experience He hath done, if we take Our Earthly House of this Tabernacle, to signify the Earth upon which we live, that seems to Agree well with the following Words, We have a Building of God, not made with hands, eternal in the Heavens. 2 Pet. 3.7. The Heavens and the Earth, which are now, are kept in store, reserved unto fire against the day of Judgement, and Perdition of ungodly Men; and then the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat; the Earth also, and the Works that are therein shall be burnt up. Seeing then that all these things shall be dissolved, what manner of Persons ought ye to be in all holy Conversation and Godliness. He doth not say, If you expect your separate Souls going to Heaven, you must live after that manner; but if you expect the fiery Dissolution of that Earth, upon which ye now live, you have great reason to act as he there directs. Nevertheless, we, according to his Promise, look for a new Heaven, and a new Earth, wherein dwelleth Righteousness. Wherefore (Beloved) seeing ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless. Thus he says, they must practise a Holy Life, in consideration and expectation of those things, which were not to happen till Christ's second Appearing, but then were expected and hoped for by the Saints, and Church of those Times: And of these New Heavens and Earth, St. Paul seems to speak, when he says, We have a Building of God, a House, not made with hands, Eternal in the Heavens. Such a House as the Hands of Men cannot make, the Pattern whereof is now in Heaven, and shall descend hither to be our Habitation at our Lord's second Appearing: And these are the things which he saith are not seen, and yet are Eternal; but when that Change shall happen, they shall be both Visible and Eternal: And for this we groan earnestly, desiring to be clothed upon with this House of ours which is from Heaven, Ver. 4. We that are in this Tabernacle [of the Earth upon which we live] do groan, being burdened, not for that we would be unclothed, [or not desiring that our Persons should be dissolved by Death] but clothed upon, that Mortality might be swallowed up of Life. This shows that he did not desire Death, in hope of his Souls immediate going to Heaven, but rather he longed for Christ's second Appearing, when all these things shall be performed; and those which at that time are found alive upon Earth, shall not die, but be changed in a Moment, or twinkling of an eye, and so clothed with their Houses which are from Heaven, and by that means, their mortal Bodies shall put on Immortality, fulfilling our Apostles Words in this Text, Mortality shall be swallowed up of Life: And this Change seems to be the clothing, upon which he both intended and desired; and it was a Practice of the Church of those Times, as before is said, to pray for the speedy Coming of our Lord Jesus, and Consummation of the Mysteries of the Gospel. And thus I conceive, I have better Expounded our Apostles Text, and given a truer Meaning thereof, than Mr. W. will be found to have done, and conclude thereupon, That this Text can give but a feeble Support to the Opinion of the Souls separate Subsistence.  
P. 18. He further quotes Ver. 6.7. Whilst we are at home in the body, we are absent from the Lord, and walk by Faith, not by sight; and therefore we are willing rather to be absent from the Body, and present with the Lord. The Meaning of which may be, that we cannot be present with the Lord in our Fleshly Bodies, which are subject to Corruption, whilst they continue in their Natural State; and therefore he desires the Change, or Translation of such Earthly Bodies, into that of Glorious, or Heavenly Bodies, which shall be done when we are clothed upon with our House, or Houses, which are from Heaven, by changing our Earthly Bodies into Heavenly; which shall be performed to the Saints that live upon Earth, at the Time of our Lord's second Coming; and tho' they be absent from the Lord in their Earthly Bodies, yet they shall then be present with Him in their Heavenly ones. And our Apostle proceeding, says, Ver. 9 We labour, that whether present or absent, we may be accepted of Him: And then closes his Discourse, Ver. 10. with that which seems to be the Reason of all his Desire and Endeavour, viz. Because We must all appear before the Judgement Seat of Christ, that every one may receive the things done in his [Earthly] Body, according to that he hath done, whether it be good or bad. Which intends, the Last and General Judgement, without any Pretence or Apprehension, that an Intermediate Judgement, is at all meant or considered in that Expression. Mr. W. quotes further, 2 Pet. 1.13. I think it meet, so long as I am in this Tabernacle, to stir you up, knowing that shortly I must put off this Tabernacle, viz. I will endeavour, that after my Departure, etc. It seems that Peter, by the Term Tabernacle, did intent his own Fleshly Body, which with Propriety enough, may signify that Humane Body, which is the Receptacle and Tabernacle of Life to every Man: And Death is commonly amongst us called a Departure out of this World, of such Persons, as lately before were living Members of it; and therefore I do not perceive what Force there is in these Texts, of Proving the Soul's Separate Subsistence: Nor do I perceive, that Mr. W. lays any proving Weight upon the Sense of the Texts, as they are here quoted, but endeavours rather to enforce a Meaning from the Greek Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he says, Signifies, After my going out, viz. Out of my Tabernacle; although our Translators have rendered it After my Departure. Which I think to be a Translation, which he cannot mend; and if so they had rendered it, by, After my going out, I should have sooner have taken it to signify, An Extinguishment of the Vital Flame in his Body, than the Departure of an Intelligent Substantial Soul out of it: And therefore I think, the Enforcement of this Argument, which he would derive from the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but trifling.  
P. 19 He Appeals to all men's Judgements, that are not prejudicated, whether the Apostles do not by the quoted Texts, intent, That men's Souls are of such a Nature, as can subsist in a State of Separation from their Bodies. I doubt not, but if I, or any other Man, shall declare ourselves to think other ways; he will Reply we are Prejudicated, and that is all the Fruit that can be expected of such a needless Appeal.  
He says further, If these Apostles had believed the Soul and Body to die together, they would never have used such ensnaring Metaphorical Expressions as these, that do so clearly hold forth a Seperability of the one from the other. To this I Reply, That if at all they hold forth this Opinion, it is in a Darklanthorn, with the Light Side towards him, and the Dark towards me: But I rather conceive, that if they had known the Being of a Substantial, Intelligent, separately Subsisting Soul in Man; and that those of the good, went to Heaven presently after the Death of the Person; they would probably and even certainly have preached, and declared the same: And we should have found it so plainly and clearly delivered in some of their Writings, which are come to our hands; and the not finding it so delivered in any of their Writings, gives us great cause to doubt the Truth of that Opinion.  
Mr. W. for a further Proof of his Opinion, quotes 2 Cor. 12.1. where that Apostle relates a Trance or Vision, which he had, and wherein he could not tell whether he was in the Body, or out of the Body; and thereupon he quotes the Assembly of Divines, which sat in the Rump-Parliament Time; and that they say the Apostle doubted, whether God framed the Representation of these Heavenly things in his Soul, in a State of Union with the Body, or whether God Separated the Soul from the Body, and transported it into Heaven: And thereupon, P. 20. Mr. W. says, That many Philosophers, and some Divines, affirm, That Paul 's Rational Soul might be separated from the Body, and yet Paul not dead; professing himself partly to be of the same Opinion: And if by being out of the Body, the Apostle doth not mean such a Separation, he would be told what is meant by those Words, Being out of the Body. He was Conscious to himself of a common, and I think a sufficient Answer thereunto given, viz. That St. Paul was wrapped in a Trance or Ecstasy of his Mind, wherein those things which he saw and heard, were so lively represented to his Perceptive Faculties, and so throughly imprinted upon his Memory, as they could not be more perfectly perceived, or better remembered, if he had truly perceived them by the Use of his Bodily Organs, so as he could not certainly know, whether he was really wrapped into Heaven in his whole Person, or whether the same was only a Trance and Rapture of his Mind. Mr. W. intending to prevent this Answer, says, It is not enough for Men to offer that Answer to his Question. And more to entangle the Matter, he propounds a New Question, demanding, If it were an Ecstasy, what was the Nature of that Ecstasy? I Reply, I pretend not to be able to tell him the Nature of any Ecstasy, Trance, or Vision, which may happen to Men; because I suppose them to be super-humane Actions, inexplicable from the known or common Principles of Humane Nature: And therefore, without farther Answer to his Question, about the Nature of an Ecstasy, I profess to Believe, that the Answer before given, viz. That St. Paul was in a Trance at that time, is enough, notwithstanding his saying, That it is not enough; and that it will pass for a good Answer and Solution of his first Question, upon which all the rest depends. I do not pretend to make such Interpretations of difficult Scriptures, as are likely to satisfy all Perusers, but count it enough, if thereupon I can satisfy my own Understanding: As to my best Judgement, I have done upon this Text, without being afraid of men's Censures, of losing the Meaning of such a Dark Scripture, instead of Interpreting it. Mr. W. proceeds to say, Till I hear a better Sense given of this Text of St. Paul, than I have here given of it, I will conclude from hence, that the Apostle Paul doth imply, that his Soul, and so all other men's Souls, are, whilst in the Body, of such a nature as may be separated from the Body. To this I Reply, Our Author hath Power to take this Text of St. Paul, in what Sense he pleases, or thinks most reasonable, as all other Readers may do, and may thence Infer, and Conclude, as their Judgements, or Affections, or Prepossessions, shall persuade them: But I profess myself to conceive, they build upon sandy Ground, who draw that Inference from the Relation of St. Paul's Trance, or any other Text quoted to prove Mr. W's Third Proposition, That the Soul can subsist in a State of Separation from the Body; Because I judge the Evidences by me produced, and my Constructions upon his Texts, do more clearly prove the contrary.  
Mr. W's Fourth Proposition is, that the Scriptures affirm, That when the Body dies, the Soul is actually separated from it. In Proof of which, he quotes Eccl. 12.7. Then shall the dust return to the Earth as it was, and the Spirit shall return to God that gave it. Upon which he says, It is most clear, that by Dust, is here meant the Body; and by Spirit, the Soul of Life in Man. In which Construction I do not much differ from him, but do easily Agree, That by Dust here, is meant the Body; and that by Spirit, is intended the Spirit of Life in Man: And thereupon I Observe, That these Words of Solomon, are a single and transient Expression, concerning a Subject not mentioned in the rest of the Chapter, either before or after, and without a particular Occasion given, or offered, to speak of the State of Souls after Death; and seems to have something of a Chance in the delivery of it: And as I find no Introduction to this Expression, nor Occasion given to speak of a Rational or Intelligent Soul in Man; so I do not perceive, that they do either mention, or intent, the Spirit of Man to be such a Soul, as Mr. W. pretends it to be. Solomon, was here treating concerning the Decays of Man's Life, and recounts by what degrees, Death makes its Approaches, till at last it prevails over the Person, and then the Dust returns to the Earth, as it was, and the Spirit returns to God who gave it. And the Question upon this Text seems to be, what is meant by the Term of the Spirit, and what is meant of its Return to God who gave it. Our Author says, That by the Spirit is intended the Soul of Life. And I think, I differ not far from him, when I say, That by the Word Spirit, is intended the Spirit of Life: We know that Solomon had a careful Education, under a pious Father, and was endued with a strong Inclination to search out the Natures of Things; and thence we may certainly Conclude, that he had carefully perused, the Patriarchal Book of Genesis, and the other Mosaical Writings, and there had found written, Gen. 9.4. Flesh with the Life thereof, which is the Blood thereof, shall ye not eat; and surely the Blood of their Lives will I require, at the hand of every Beast will I require it; and at the hand of Man, at the hand of every Man's Brother, will I require the Life of Man: Whoso sheddeth Man's Blood, by Man shall his Blood be shed, for in the Image of God made he Man. Also Deut. 12.23. Thou mayest kill of thy Herd, and of thy Flock, in any of thy Gates, only be sure that thou eat not the Blood; for the Blood is the Life, and thou mayest not eat the Life with the Flesh. And Moses says, cause that was the Life of the Creature. There hath before been quoted God's breathing the Breath of Life into Adam's Nostrils; and the breathing the Breath of Life into Adam's Nostrils; and the breathing a like Breath into the Persons raised out of Ezekiel's dry Bones, which caused Life in them all. Gen. 6.7. God says, I will destroy Man whom I have created, from the face of the Earth both man and beast. Chap. 7.22. All in whose nostrils was the breath of life, upon the dry land, died in the flood, [both Man and Beast were suffocated, and drowned in the Waters of the Flood, by stopping those Passages, through which this Breath of Life should other ways have entered.] Dan 5 23. Thou hast praised the gods of silver and gold, but the God, in whose hand thy breath is, thou hast not glorified. Intending God in whose hand thy Life is; such a Life, as through the Power of God, is produced, and maintained by Breath and Breathing. These Quotations seem to prove, that the Spirit of Life in Man, is a Compositum of Parts, as well as his Body, and that the Composition of such Spirit of Life required, is, of Blood, and Breath: The Blood and Humours of their Bodies and their Spirits, are absolutely necessary for the Life of Man and Beast, by maintaining and nourishing, the glowing, and yet lambent Flame of Life, which acts their Organical Bodies, and causes a continual Circulation of their Blood to that Purpose: and no less necessary for the producing and maintaining of Life, is that Breath, which God first breathed into Adam, and since hath communicated, and continued to all his Posterity, which have been procreated from that Time to this. There passes a Principle of Life in Semine, which by Fimentation, Fermentation, and Coagulation, in loco idoneo, arrives in its appointed time to a Vegetation, and perhaps lives without Breath, or Breathing, or with very little Assistance thereof, until Nature drive it forth into the open Air; where after it hath once taken Breath, it can by no means be kept alive, for many Moment's, without the requisite Refreshment of Respiration, which perpetually must fan the Flame of Life, for maintaining the same, in a State of Purity, Vigour, and Activity. And thus the Spirit of Life in Man and Beast, appears to be a Compositum of the Breath of Life, and the Blood of our Lives acting by inflamed Spirits of the Blood, the whole Motion, and Power of the Body, and i●s Organs, as well in Motions local, as in the sensitive, rational, and affective Operations, and Powers of the Person: So as these Two Principles of Breath and Blood, (Material and Unintelligent, tho' they be) seem to effect and produce in the Creature, both Life itself, and all the Powers and Faculties thereunto belonging. And this sort of Spirit in Composito, is all the Spirit of Life, which yet I am able to perceive to be in Man or Beast; and this causes me to apprehend it must be Mortal: And that as it was procreated and born with the Body, so it must cease at death with the Being of the Person, and be therewith raised again at the General Resurrection of the Dead. Notwithstanding the Evidence which I have produced, for the maintaining this Opinion, I rest assured, my Opposers will maintain, That there must be another sort of Soul or Spirit in Man, for producing and managing, his superexcellent Faculties of Intellect and Memory, because they cannot perceive, or understand, the Quomodo, or Manner how, this Material Soul, compounded of Breath, Blood, and the Spirits of it, acted by the Circulation thereof, can possibly produce the Effects and Operations last specified.  
I do not perceive, that they very much boggle at the Opinion, That these Ingredients may possibly produce, Life, Motion, sensitive Faculties, and Affections; because they cannot with any good Face of Reason: and therefore do not deny, That by such a Material Compounded Spirit of Life, the Brutes, and all their Powers, are daily, and certainly enlivened, acted, supplied, and supported, And I think they are not well able to deny, That the Spirit of Life by me propounded, is the Causa sine qua non, of Intellect, Memory, and whatsoever other Supreme Faculties there are found, in the Constitution or Nature of the Humane Person. And therefore I will not say much in the Proof thereof, which our daily Experience sufficiently demonstrates; our Sense of Seeing often proving to us, that Men and Beasts, by hanging, strangling, drowning, or by other Suffocations, or Stops of their Breath, are soon delivered over to the Dominion of Death; and thereby the Words of David are verified, When thou takest away their Breath, they die. And therewith shall be finished my present Argument: Whence I go on to inquire after Solomon's Meaning in the Words of this Text, The Spirit returns to God who gave it.  
I dare not, and therefore I do not Affirm, That Solomon intended this sort of Spirit, which I have described, to be truly that Spirit, which he says Returns to God who gave it; and with intent to give a Reasonable Account thereof, I think fit to Premise, that there are Two other Sorts of Souls or Spirits, commonly taken notice of in the Learned World. The First of which, and the most taken notice of, is that Sort Soul, which is often spoken of, and described by Mr. W. and his Party; and which they say, is an entire, complete, intelligent Spirit, acting the Organical Body whilst it therein remains, and specially the Kepheline Organs thereof; producing eminently therein, the high Faculties of, Perceiving, Understanding, Judgement, Will, and Memory; and they s●y, that after the Departure of this Soul from the Person, who thereby is dissolved, it can subsist by itself, in a Separate State, and therein, move itself, and have full Enjoyment of the forenamed Powers of Reasoning, Acting, and Thinking; and that very soon after its Separation from the Body, it goes to God, or before His Tribunal, to receive his Intermediate Judgement, upon the Acts done by the Person in his Life Time; and that pursuant to the Sentence therein given, such Souls are either accepted into Heaven, and Happiness, or that they are cast down to Hell, to be there made Partakers of Eternal Sufferings; and that they have Sense, and Perception enough, to take a full Taste of these great Differences: To which the Romish Church Annexes, That besides the Souls that go to these Two Places, there are other Souls, which are sent, some to Limbus', Paterum aut Puerorum; other to Paradise or Abraham's Bosom; and others (of which they think there are a great Number) into the scorching Flames of a Purgatorial Fire where they must undergo great, yet Temporal Sufferings, for expiating the Crimes of their Dead Persons, and Purging away that Dross which they had contracted in the Bodies of their Persons upon Earth.  
The Second sort of Soul, whereof notice is taken by the Learned, is supposed to have a different Original, rising from an Opinion very ancient in the World, which was, That the whole World itself was one immense Living Creature, or Machine, animated or acted by one universal Soul, Spirit, or Being; which the old Philosophers termed, some of them the Soul of the World, and by others it was called the Spirit of Nature, which they so both described, as they appeared to intent an universal or infinite Spirit; from whence, or from whom, all the Life and Motion found in the World was derived. Some of those Learned said, That all the Life of Grasses, Flowers, and Plants, was derived from that Spirit or Being; and that upon their Dying, that Vegetable Spirit which before was in them, returned again to the Spirit of Nature, from whence it first proceeded. Others went not so deep, but contented themselves to say, That the Spirit of Life in all those Creatures which had spontaneous Motion proceeded from this Soul of the World, or that universal Spirit or Being, which Animated or Acted the same; and they conceived, that when such Creatures were duly fitted for the receipt of Life, this universally knowing Spirit, was moved by a Natural Congruity in the thing, to emit from itself such Sparks and Particles, as were parts of it's own Being, for the communicating and giving such a Spirit of Life to those Creatures, as their Natures required and that when such Living Creatures Dyed, those Sparks or Parcels of the Spirit of Life, which they had before received, returned immediately back to the universal Spirit of the World; as to the Fountain from whence they issued; or as to that Totum, of which themselves were but the small Sparks or Particles; to which they were again joined, and were received into it, as true and real Parts and Particles of the same. This apprehension hath been of a long continuance in the World, coming down from the Discourses of Ancient Philosophers, to the time of the Divine Plato, by whom it was Cultivated and Confirmed; so as all his Doctrines and Writings seem to have reference thereunto, and taste very strongly of that Opinion, and all his Scholars were much addicted thereunto, even down to latter times; and the same Conception seems to have a Being and Substance in the Minds of some learned Persons, until this time. My Discourse concerning this sort of Spirit, hath been delivered with intent to discover and evince, That Solomon's Spirit returning to God who gave it, was spoken and meant by him concerning this last sort of Spirit, and I intent to recite some Arguments for the proving of this Construction. First I Argue from the words or terms of the Text itself, and say, That it Solomon intended such a Soul as Mr. W. has described, the Text itself seems not to be properly worded; because I think nothing can be properly said to return to another thing, except it had been a part, or concomitant of that other thing before; but Mr. W.'s sort of Soul, seems never to have been a part or concomitant of God before its being put into the Body, for the enlivening and acting of the Person; I do not therefore well perceive, how such a ●oul can be properly said to return to God: but the Expression therereunto properly belonging, should have been worded, The Spirit goes to, or goes before God, with expectation to receive his Judgement and Sentence, according to the demeanour of its Person upon Earth; and I do not perceive how this Souls going to God for Judgement, can be properly called a return to God who gave it. Secondly, I Argue, I find not so much as one Text in Scripture, which says, the Souls of dying Persons go presently to God for Judgement, nor any Text from whence this Opinion may be drawn, by a rational Inference; and that which makes nearest approaches to it of any that I know, is the Parable of Dives, where it is said, the Beggar died and was carried by Angels into Abraham's Bosom. I know my Opposers will think it needless to ask them, what is intended by the words, The Beggar was carried by the Angels into Abraham's Bosom; and doubt not but they will soon make a bold Answer: It neither was, nor could be the Beggar himself, that was so carried in his whole Person, Body and Soul, into Abraham's Bosom; and yet the Words of the Text, seem to import, that his whole Person, Soul and Body was carried thither: But if we shall grant their gloss upon this Text to be true, that his Soul only was carried by Angels into Abraham's Bosom, we may draw these inferences from that Relation, either that his Soul was so ignorant, as it knew not how to find a way to that Habitation, or else was so weak and impotent, as it was not able to pass thither, without the Support and Ministry of Angels. How then can we conceive, that such a Soul as this, should make its return to God presently upon the Death of its Person, without mention of any other Assistance to be given it? We hear nothing of Dives in the Parable, but that being in Hell, he lift up his Eyes and saw Lazarus in another place, without mention of the means by which he came there; and if we shall follow the common Conjecture, that as Lazarus was carried to one place by Angels, so Dives was hurried to the other by Devils; it will appear very unlikely, that Mr. W.'s sort of Soul, is able to make its way, and return to God at its Pleasure: And here we Read the beggar's Soul was carried by Angels into Abraham's Bosom without mention of its being carried or returning to God at all; whence it seems probable, that when Solomon speaks of the Souls returning to God, he doth not intent such a Soul as Mr. W. hath described, but rather such a Spirit as had first been a part o● parcel of the spirit of Nature, or of God, sent out for the enlivening and acting of a particular Person, upon whose Death that Spark or Parcel of the Deity returns with a strong inclination to God who sent it out from himself, for the enlivening ●nd acting of that particular Body, and joined itself again to its Totum, as Water presently incorporates with Water, and the particles of Air, neither will, nor can be separated from the incorporating one of them with an other.  
Thirdly, I Argue, That if Solomon had intended by the Words, Returns to God who gave it, a going of the Soul to God, or before God, for receiving the Doom of his intermediate Judgement, it seems a matter of such great Moment, as required a more full Discourse upon the same, and giving us more Light in it, than his very few words there do afford us. And however, it is very probable, that he would not have immediately subjoined to his Discourse, which intimates an intermediate Judgement, a Declaration and Description of the General Judgement, for that would have been playing Judgement upon Judgement, which must needs have passed for false Heraldry. We find in this Chapter, that as soon as Solomon had writ the Words, The Spirit returns to God who gave it, he ceases to speak any further concerning the State of Man after Death, till he come to the 14th, or last verse of the Chapter, where he says as a conclusion of his whole matter, Fear God and keep his Commandments, for God will bring every work into Judgement, with every secret thing, whether it be good, or whether it be evil. I think it not reasonable to conjecture, that Solomon by his Returning of the Spirit to God who gave it, did intent such a returning to God, to be a going to him, or before him, for an intermediate Judgement; for that if he had so intended, he would not have immediately have mentioned and related the Certainty and Effect of the General Judgement, as in this we see plainly he hath done: and thus I leave Solomon's Words, and the descant upon them, to the further Consideration and Judgement of the Intelligent Reader.  
Mr. W. goes on to quote Eccl. 3 20. Where he saith Solomon affirms, that the Spirit of a Man goeth upward when he dieth, adding that Solomon brings it in with an Intrrogation, Who knoweth? Not as if he doubted it, for he cannot be said to doubt it, since he delivered it most positively in the other verse, intending as I conceive the Text last before quoted out of his 12th Ch. Hereupon I again declare, I am no way satisfied with the manner used by our Author in his Quotations of Scripture. The Text which in this place he quotes, says thus, Who knoweth the Spirit of Man that goeth upward, and the Spirit of the Beast that goeth downward to the Earth? Which to my understanding hath the same signification, as if he had said, Who knows the certain Truth of this Opinion, That the Spirit of Man goeth upward, and the Spirit of the Beast goeth downward to the Earth? Or who knows whether this difference between the Spirits of Men and Beasts be real and true or not? And further it seems to me, that this Interrogation is Pregnant with a Negative, and seems to have the same sense, as if had said, No Man certainly knows whether there be such a difference between the Spirits of Men and Beasts or not. Also this Interrogation seems to be the Product of a mature Deliberation, had and made by Solomon, upon this point: for in the foregoing verses, he had compared the Natures of Men and Beasts together, and plainly affirms, That Men may see that they themselves are Beasts, [and as to their Natural State may be compared to the Beasts that perish.] One thing befalls both Beasts and Men, For as the one dieth, so dieth the other; yea they have all one Breath; so that a Man hath no preminence above a Beast, all go to one place; for all are of the dust, and all turn to dust again. And then concludes his Speculation with the quoted Text, viz. Who knoweth the Spirit of Man that goeth upward, and the Spirit of the Beast that goeth downwards to the Earth? Mr. W. says, that notwithstanding this Intrrogation, Solomon affirms, That the Spirit of Man goeth upwards when he Dieth; whereas I hold it plain to every Reader, that Solomon doth not affirm so. Our Author replies, He can prove that Solomon doth affirm so; for that in the Text before quoted out of his 12th, Chap. The Spirit [of Man returns to God who gave it:] Which must be taken in the same Sense▪ as if he had said, it goes upwards. And hereunto I Answer, That there are Eight Chapters between his Third and Twelfth; and Solomon might well enough be in doubt, when he writ his Third Chapter, and yet be resolved thereupon, before he writ his last Chapter; or perhaps his Text quoted out of that Chapter, might be Transiently or Cursorily delivered, without so much deliberation, upon the difficulty of this Point, as that which he had before used, in his Third Chapter, and the Conclusion now quoted of that Consideration; and it seems somewhat clear to me, that there is a great difference between these two Texts of Solomon's: The first after a deliberate Consideration of the Point, declares plainly, that he doubted therein; and the last, without any deliberate Consideration (which appears in the Text) pronounces transiently, and in a very view words; The Spirit returns to God who gave it. And whether of these two Texts Men will believe; also, in what manner, and in what sense they think it requisite to believe them, I leave to be further determined by my Perusers.  
P. 22. Mr. W. for further Proof of this Point, quotes 1 Kings 17.17. Which in our Translation runs thus, The Son of the Woman. the Mistress of the House, [where Elijah had been well entertained] fell sick, and his sickness was so sore, that there was no Breath left in him. Verse 21, 22. Elijah cried unto the Lord, and said, I pray thee let this Child's Soul come into him again; and the Soul of the Child came into him again, and he revived. Mr. W. Says, the same Hebrew Word is used in this place, which is used in Gen. 2.7. For the Breath of Life, and he Observes, That our Translators have rendered it in both those places, by the term of Breath; and he tells us, that Buxtorf tells him, that this Hebrew Word signifies the Soul▪ and always the Soul of a Man, never tha● of a Beast; and says, that the Hebrews understand thereby, the Rational Immortal Soul of Man; by which Word, they used in a way of Reverence to Swear. Hereupon I observe, That if the Jews believed, this Term signified the Soul of Man did Swear by it, they were in a gross Error, as I doubt Buxtorf was, when he expressed himself to think there was a Rational Immortal Soul in Man. Then Mr. W. says, He wonders our Translators should in this Text, and that of Gen. so obscure this Word, in rendering it by the Word Breath, of so Dark and Ambiguous a Signification; but in this Censure, I think Mr. W. is mistaken, because I conceive the signification of the Word Breath, in English, is as little ambiguous or doubtful, as those of any other ordinary Words, which are commonly used amongst us. Then he lays blame upon our Translators of the Scriptures, for not having well performed their Duty, i. e. because they have not Translated them in such a manner as would better have served his purpose. He does not pretend from his own Knowledge, or that of Buxtorf, that the Hebrew Word here quoted, doth not sometimes signify Breath, as well as Spirit or Soul; and if the Word have such a double Signification, as sometimes to signify Breath, and sometimes Spirit, as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in the Greek Tongue, than our Translators it seems have acted very impartially, for that in verse 17. they have rendered this Hebrew Word by the Term Breath, as they have done Gen. 2.7. And in verse 21.22. of Kings, they have rendered this Hebrew Word by the Term Soul; and therefore I think they little deserve the blame, which Mr. W. lays upon them; but that their Translation may and aught, to retain that Reverence and Authority, which for many Years, and some Ages, it hath maintained amongst us; and which I hope it will not be in the Power of M. W. or Mr. Buxtorf to diminish▪ By this Collection, it appears, that if our Translators had rendered this Hebrew Term by the Word Breath, in verses 21. and 22. as they have done, ver. 17. and Gen. 2. (as it seems they might warrantably enough have done) the words would have run thus, Lord I pray thee let this Child's Breath come into him again; and the Breath of the Child came into him again, and he revived. This reading would have taken all manner of pretence of Mr. W.'s proving the Souls Separate Subsistence by this Text: And thereupon, I am ready to profess, that this mode of proving the Souls Separate Subsistence, from the Modes of speaking, or the Phrasiology, of the Hebrews or any other Nation, seems to be a weak sort of proceeding to that purpose. The Spirit of Life in Man (of whatsoever sort it be) is Natural and Substantial; and if its Substance in a State of Separation be true, the proper and expected Poofs thereof, might and ought to be drawn from Texts of Scripture, which are somewhat clearly assertory of the same; such as I agree, St. Matt.'s Words, are notable to kill the Soul: But withal, I pretend, that there is not in all the whole Bible, one other Text, which hath so much clearness of assertation in this Point, as this Text of St. Matth. hath, not agreeing, That Solomon's Return of the Soul to God who gave it, carries alike clearness of Evidence with it, That St. Matt's doth; however it appears, that the Opinion of the Souls Separate Subsistence, leans mainly upon these two Pillars, altho' they seem somewhat unequal, and the one of them much stronger than the other: To the one of them, I have late before answered, and may do to the other in due time. Mr. W. proceeding in his Proofs of the Separate Subsistence, quotes, our LORD's Words, Luke 23.46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I contend that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this Text, may, and doth, indifferently signify, sometimes Breath, and sometimes Spirit, according as may be required by the Subject matter of that Discourse wherein it is used: And I do not blame our Translators for rendering it in this place, by the English Word Spirit. But then I intent, that if it be so well rendered, yet in this place, it may have, and likely hath, a Tropical Signification, by a very usual Synecdoche, Partis pro toto; by the Word Spirit, intending his, whofe Person now Dying, he knew very well, that his whole Person, Body and Soul, were to rise again upon the Sunday Morning, after his Crucifixion, which was finished upon the Friday in the Evening, after Three of the Clock: according to which, we Read, he was so raised on Sunday Morning at the very break of Day, in his whole Person, both Soul and Body; the very same that Died, was then Raised by Divine Power. Whence I Collect, our Lord recommended to his Father, all that was after to be Raised, viz. His whole Person, Soul and Body, signified and intended, by the Word or Term of Spirit. Mr. W. quotes further, Acts 7.57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which might well enough have been thus Translated, Lord Jesus receive my Breath spent in the last moment of my life, in maintaining the truth of thy Gospel. Although I do not deny, that our version, by the Word Spirit, is likewise a good Translation of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but then I pretend, it must be taken in the like Figurative Signification, as it was intended before, in our Lord's Ejaculation. Mr. W. says, in both these places, he takes the Word Spirit to signify, that Spirit (fore-kind) which God breathed into Man at first, when he became a Living Soul [or Person] and so do I take it; but our difference is about what sort that Spirit was, which God breathed into Adam, whereby he became a Living Person. I pretend it to be no more than a moderate Portion of the Ambient Air, which by facing the Blood and Humours, then turgid and fitted for that Operation, might kindle the Flame of Life amongst them, and should after by Respiration keep the same in a glowing or flaming Condition or circulation, so long as the life of the Person should endure; but Mr. W. pretends, That God breathed into Adam's Nostrils a Newly Created, Entire, Substantial, Intelligent Spirit, which had a Subsistence of its own, before its being breathed into Adam's Nostrils; and shall have a like Subsistence of its own again, at, or after the Dissolution, or Death of the Person. At the beginning of this Fourth Proposition, he promised (and I believe intended) to prove the Separate Subsistence of his sort of Soul. He hath not yet (to my understanding) performed it, but how well he hath aquitted himself of that Design or Intention, by his Mediums of proving recited in this Proposition, shall be left to the Judgement of our indifferent Readers.  
P. 23 Mr. W. delivers his Fifth Proposition, which is, That the Souls of Men separated from their Bodies by Death, are in Joy or Misery: And for the Proof of this Assertion, he quotes two, and but two Passages out of the Bible; the first of which, is our Lords Promise to the Thief upon the Cross, That he should be with him that Day in Paradise: Upon which he says, neither Jesus, nor the Thief were that Day in Body there, therefore they must be there in Soul only. Upon which I observe a disagreement in my Mind, from that which he first affirms; conceiving it probable, That their Bodies and Souls might both be present in Paradise that Day; but then I do not confine the Term of that Day, to the signification of an Artificial or Natural Day; the first continuing but during the Light of one Day, and the other containing the space of Twenty four Hours only, and no more. Psal. 95 8. David says, To day if ye will hear his voice, harden not your Hearts. Heb. 3.13. Exhort one another daily, while it is called to day: And there quotes david's To Day, as if it intended the Forty Years Travel in the Wilderness. Luke 19.42. Christ wept over Jerusalem, and said, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace. And Peter says, A thousand Years with God, are but as one Day. And the Prophets often denoted, the space of a Year by one Day. More like Testimonies might be Collected out of Scripture, to prove, that when God himself, or by his Prophet, speaks of a Day, they do not tie up the Signification thereof, to the precise time of an Artificial or Natural Day; but do intent, that within a competent short time, such things shall come to pass, and I do not pretend to prolong the Signification of our Lords to Day, in Mr W.'s quoted Text, beyond Sunday; for they were Crucified upon Friday, in the Evening, and the one Died, and the other might well enough rise up on Sunday Morning, and that Morning our Lord appeared first to Mary Magdalene; and John 20.17. In Discourse said unto her, Touch me not, for I am not yet ascended to my Father. Vers. 19 The same day at evening, being the first day of the week, came Jesus and stood in the midst [of his Apostles] and shown them his hands and his side, Luke 24.38. Says the Disciples, were afraid of our Lord's appearing, And he said unto them; Why are ye troubled, and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself; handle me, and see, for a Spirit hath not flesh and bones, as ye see me have. From these Relations I Collect, That after our Lords appearing to Mary Magdalene, he did Ascend to his Father, and might then also go to that Paradise intended for the Thief; and that in the Evening of that Day he appeared in the Assembly of his Disciples, and said to them, Handle me and see, [or perceive] for a Spirit hath not flesh and bones [as ye may feel me have.] Hence I infer, That our Lord had been in Heaven or Paradise on the very Day of his Resurrection; and after his return from thence, offered himself to be handled and felt, by his Disciples, altho' before his Ascending thither, he would not suffer Mary Magdalene to touch him. And this I think proves our Lord to have been in Paradise, in so short a time after his Promise to the Thief, as might well be called to Day. Concerning the Thief, I observe, That he Died likewise upon Friday Evening, and that from thence to Sunday Morning, his Body might remain apparent, without liklihood of being tainted. We read, Matt. 27.52. The Graves were opened, and many Bodies of Saints which slept, arose, and came out of the Graves, after [our Lord's Resurrection] and went into the holy City, and appeared unto many. Arguendo from these Testimonies, I think it likely, that the Body of our Thief, was one of these Bodies of Saints which came out of their Graves, after Christ's Resurrection; and his Body so changed, (as at, or in the Resurrection) might, and probably did, ascend with our Lord into that Paradise, which before was promised him, and was there with our Lord, both present with their Souls and Bodies, or their whole Persons, in such manner as they had before lived in this World. And thus Observing, I have given a Reasonable, and I think a Sufficient Answer to all those Inferences and Arguments, which Mr. W. hath raised from this Text; which therefore I decline to examine any further in this place, knowing we shall meet with the same afterwards; and that Mr. W. in the Progress of his Treatise, doth repeat over again this and divers others of those Arguments, which he hath made Parcel of his Five Propositions. I therefore now proceed to Examine his last Quotation, for the Proof of Souls being Rewarded or Punished presently after their departure out of the Bodies. For the further Proof of which Assertion, he quotes, Luke 16.19. Where the Parable of Dives is at large Related; and thereupon says little more, but that he concludes from the Contents of this Parable, That the Souls of Men (separate at Death from their Bodies) enter into a State of Joy or Misery, before the Resurrection. Observing upon which, I pretend to give some Reasons, why he ought not so to conclude. First, because the Relation in this Place, is but of a Parable Similitude; the Nature whereof is not to prove, but Illustrate the Subject upon which Men are then Discoursing; and therefore his Practice is not Reasonable in making choice to prove by a Medium, whose Design is not to teach, but represent things in such a manner as they may be better received, by those to whom the Discourse is Prosecuted. Secondly, I say, There appears no Design in this Parable, to teach or instruct our Lord's Auditors concerning the true State or Nature of Men after Death; because in the Context to this Parable, there is no Question raised or Discourse held concerning that Subject: Whence I conceive, the intent of this Parable was not to confirm or illustrate the Speculation thereof; but that rather this Parable was offered to illustrate and confirm, an Assertion, which our Lord in the foregoing verses had delivered, as vers. 15 When the Pharisees had derided our Lord's Doctrine, he Answers them, Ye are they which justify yourselves before Men, but God knoweth your Hearts; for that which is chief esteemed amongst Men, is an abomination in the sight of God. Soon after which our Lord delivers this Parable, and therein describes Dives as in a very high manner enjoying the Glory and Good things of this World, and counted one of the happiest amongst Men; and then sets out Lazarus in as low and miserable a Condition, as Men commonly can fall to: Whence the State of Dives, was very highly esteemed amongst Men, but was in the Sight of God much otherwise, and placed far below the Condition of Lazarus, in respect of those future Enjoyments, which God had appointed for him. The Parable therefore I conceive was a very sufficient illustration of our Lord's Assertion, ; and I think was not intended to teach or discover the true State of Men after Death: and then if we suppose, that Parables confirm or illustrate those Discourses only, which they are intended so to assert; it seems inferrible, that this Parable, may not reasonably be made good a Ground or Proof, concerning the true State of Men after Death, or that they receive rewards before the Resurrection; because it was not spoken with intent to teatch or illustrate that Point.  
A Third Argument against the alleging this Parable as a Proof, is the apparent Incongruity which it hath, With Solomon's return of the Spirit to God who gave it. Because the return there spoken of, seems to be delivered as an effect of the Souls Natural Inclination, as a thing commonly done, and easy to be performed; and says, It is a return made to God who gave it. From which our Parable differs in Material Points: For the Parable doth not say, That Lazarus, or his Soul, either returned or went to God, for Judgement or any other purpose. Next, The Parable doth not say, That Lazarus or his Soul went any whither, but that he was carried by Angels, not before God, or to Judgement, but into Abraham's Bosom; a place of repose and some measure of happiness: So as we may say of these two Proofs, tho' they be the main Pillars of the Souls Separate Subsistence, yet their Testimonies do not agree together.  
We Read that at our Lord's Trial before Pilate, divers false witnesses appeared, to give their Evidence against our Lord, whose Testimonies yet were finally rejected, because they agreed not together; Mark 14.56. Many bare false witness against our Lord, but their Testimonies were rejected, because they agreed not together. And Moses' Law required two witnesses for the putting any Man to Death. And for this Reason I think our Parable to be but a weak Proof of the Souls Separate Subsistence, or immediate Reward after Death.  
A Fourth Argument opposing the proving Power of this Parable, rifes from the difficulty of finding Truth in the Words of it; for that it says, Dives afar off beheld Lazarus in Abraham's Bosom, and between the places of their abode, there was a great Gulf fixed, so as none can pass from the one of them to the other. This to my Understanding, seems somewhat incredible. First, that Dives at such a distance, should be able to discover Lazarus, as to know him: Next that Dives in his place of Torment, should be able so to Speak and Discourse as that Abraham could hear what he said, and return Answers to him.  
Fifthly, I observe upon this Parable, That Abraham and Dives seem very well acquainted and nearly Related, one to the other: Dives gives Abraham the Title of Father, which Abraham accepts, and returns Answer to him by the Name of Son; whereas (if Mr. W. says true) there could be no such real Relation between them: For Mr. W. says, There was nothing of Dives in Hell but his Soul, subsisting there, in a State of Separation from his Body: And this sort of Soul is in no manner Propagated, by the Parents, but it is a New and Pure Creature, Created by God, at the first Procreation of every Person; having a Subsistence of its own, until it be by God injected into the newly procreated Body; where it presently becomes Tainted and Defiled, with Original Sin. We will leave that to fall out as it may, but here I say, That this Soul not Generated or Propagated from Abraham, or any of his Posterity, can by no means be properly or truly Styled the Son of Abraham: And from all these Arguments and Promises, I find myself apt to Collect, that there is little Real or Historical truth, in this Parable; that it very weakly proves the Separate Subsistence of Souls, or their receiving Rewards or Punishments, before the Second Coming of our Lord to Judgement, and the Resurrection of the Dead.  
P. 24. Mr. W. closes up his Fifth Proposition, with these Words, Having cleared up the five Propositions from diverss Scriptures, he wonders at the Confidence of such Men as dare pretend to persuade People, that we have no clear Scripture to found the Belief of the Souls Immortality on. I Answer, That his Confident Say which prove not, I willingly pass by, and from the woes Pronounced against his Opposers, and Shield myself by the Words of Solomon, The Woe's pronounced without good cause, or the Curse cause less shall not come.   

Chapter FOUR  
PAge 26. Mr. W. says, A Man may be truly said to know God. I Reply, If he thereby mean, the know of God is, or Quod sit Deus, I grant it; but if he mean it of the Quid sit Deus, or that Man knows what manner of Being God is, I then deny it. He thinks if he can describe the Properties or Attributes of a Soul, from which we feel the Operition of Life, spring in us, he shall thereby give us sufficiently to know what the Soul of Man is. I Reply, That Men ascribe Attributes and Properties to God, upon the Certainty or Knowledge that they have, or may have, from divers clear Topics, that there is such a Being as God in the World, but the like manner of Proceeding will not serve to prove the Being of such a Soul in the World, as he describes; and therefore I do require of him or any other, who undertakes this Province, first to prove that really and truly there is such a sort of Soul in the Humane Person as he pretends; and if that be not first done, they can but ascribe what Attributes and Properties they please, to they know not what, or to such a thing, as they cannot prove to have any Being at all, which is choir otherwise, in the Case put by him before, concerning God.  
P. 27. Mr. W. says, The Soul is not the Breath of Man. Thereby it seems intending, That the Word Breath is not Equipollent to the Word Soul [of Man] and this I grant him, That the Breath of Man is not his Soul, because I conceive there goes more parts to make up the Soul or Spirit of Man's Life. The Five Inferences which he pretends to draw from the Soul's being the Breath, I pass over as not greatly material.  
P. 28. Mr. W. says, Secondly, That as the Soul of Man is not the Breath, so it is not the Blood; and then infers, That if Blood be the Soul of Man, all the Food it hath to live upon is the Bread that Perisheth. I Reply, That all the Food that Man hath to live upon Naturaly, is the Bread that Perisheth, or is the nourishment which he duly obtains to that purpose, and thereby is the Spirit of his Life daily supported, and upon the failure or not obtaining thereof, the Man must Languish, Consume and Die; and he, and his Spirit of Life or Soul, go out of the World, and be Extinct together. Further I conceive, The Man, his Spirit of Life or Soul, hath no other Natural Nourishment, but Viands of the kind . His following Expressions seems to be altogether Figurative. He offers, That if Blood were the Humane Soul, Lectures out of Galen and Hypocrates would be more proper to Purge away Sin, and bring Souls to Christ, than Sermons out of the Bible. Here I suppose by Souls he intends Persons, or begs the Question now in dispute between us. Seeing he well knows, I give no credit to the Being of such a Soul, as he very positively asserts: And this being premised, I say, That Purifying and Purging the Blood, may very much help and better the Humane Understanding; and Sermons out of the Bible, may be very good helps and directions to the Man, in the government of his Affections, and the performing of his Duty to God.  
P. 29. Mr. W. Argues and Says, If the Soul be the Blood, then that a Man of Sixty Years of Age, has not the same Soul he had at Fifteen; and then how can you think this Old Man can be guilty of the Sins of his Youth? I Reply, That a Man's Soul is always of the same Nature and Kind; and though the material parts of it, do not always remain the same, yet the Man remains always the same Person, from Four to Fourscore, and liable to answer for the Faults which he had long before Committed. Then he tells me, that which I still profess not to believe, tho' he doth tell it me; That the Soul is of a different Nature from the Body, and doth neither grow with it in Youth, nor Decay with it in Age, but remains in one same State and Power, during all the State of our Lives.  
P. 30. He pretends to prove this by a Similitude, which I think to be foreign to our Question, and adds nothing to the Proof of his Assertion; and the like I think may be said of his letting of Sheep's and Man's Blood into one another, reciprocally, and therefore I pass them both over.  
P. 31. He says further, That as the Soul of Man is neither his Breath nor Blood, so it is not God, or any part of his Divine Essence: In all which I am ready to agree with him, having before declared and described, what manner of thing I think the Spirit of Life in Man to be; and that in its cohabitation with the Body, it partakes of Growth and Decay, Health and Sickness, Strength and Weakness, Joy and Sorrow, and receives in the end an Extinguishment at the Death of the Person, or that Extinguishment itself is Death.  
Mr. W. says, The Soul of man is guilty of Inadvertency, Rashness, Folly. I do not agree with him in this Expression: But if he had said, The Person or the Man is subject to these Infirmities, I should soon have agreed with him in that; because I have often said, I have no Conception, of a Man without a Soul, or of a Soul without a Man; but think, that to act or suffer any thing, they must be both together: And I Appeal to the Intelligent World, whether by such Experience as Men can attain therein, they do not find it so.  
P. 32. Mr, W. says, The Soul is a Spirit, created of God, and endued with Sense and Reason, and a Power of actuating an Humane Body, by Vital Union therewith.  
P. 33. For the proving of a Spirit to be a Substance, and that a Humane Soul is such a Substance, he refers his Readers to all that he hath said; or shall say, to prove the Soul is a Being, independent on the Body. I Reply, That as far as I am able to judge, all that he hath hitherto said, seems very insufficient for that Purpose; and what he will, or can show, to persuade the Belief of that Opinion, Time must show.  
P. 34. he says, We feel in our Soul, a Power of Thinking; which being thus worded, I deny my Assent thereunto: But had he said, That a Man feels, or finds a Power of Thinking in himself, I should have easily agreed with him in it. He says, The variety of Thoughts or Acts of Willing, are the Soul's Motion. I say, They are Motions or Actings in the Mind of Man, effected, by acting the inflamed Spirits of the Blood, working in the Kepheline Organs; in the which, the Great Artificer, GOD, framed and placed them, and to that Purpose, gave them sufficient Power to perform such Actions, when He created the Fabric of the Humane Body, and breathed into its Nostrils the Breath of Life, whereby the Spirits of the Blood and Humours became inflamed, for acting in a Body to such Purposes; and by such an Excellent and Artificial Composition, always to be continued by Respiration. God's excellent Wisdom and Power, did in the beginning produce these Workings amongst such Kepheline Organs, and gave them in this Compositum, Power to produce Perception, Fantasy, Judgement, Will, Memory, Affections, Local Motions, and all other Powers or Faculties of the Humane Mind or Person whatsoever. I know that upon reading of this Discourse, Mr. W. and his Party, will all cry out, How can these things be? That unintelligent, senseless Materials, working amongst, or together with one another, should be able to produce Life, Sense, Affections, Perception, Intellect, Memory, in the Person; demanding of me on Account or Declaration, how such things can with any Probability, be effected by the working together of such Materials. And I Answer, That the Quomodo of such an Operation, is a Speculation too sublime and curious, for the Wit of Man to compass or obtain. The Artifice of the Humane Machine, cannot be throughly penetrated, or discovered, by the sublimest Wits amongst Men; witness the doubtings, both of Solomon and Aristotle, discovered in their Discourses, upon the Points now in Question. That God hath Wisdom, and Skill sufficient, to produce Intelligence, by means of Material Operations, seems true, and something clear to my Understanding; and but few of our Opposers do deny, somewhat a like Artifice and Operation in the Brutal Nature. They seem ready to Agree, That God by his Wisdom, and Skill, used in the Fabrication of the Brutes, hath in the beginning, produced, and doth still produce, Life, Motion, Sensations, Affections, inward Perceptions, Phantafie, Choice, and Memory, by the Medium before described, viz. The moving and acting of such Spirits of the Blood, in the Kephaline, and other Organical Parts of their Bodies, without such an entire, intelligent Spirit, as Mr. W. will needs suppose to be in Man. Daily Experience convinceth us, That the Life, Motions, Sensations, and Affections of the Brutes, are as true, strong, vigorous, and active, as they are in Men; altho' their inward Perceptions, Phantasie, Choice, and Memory, fall short of the like Faculties in Men, by divers degrees, or gradations; which I think may very probably come to pass, by the difference in their Kephaline Organs, which are framed more aptly for such Purposes, in Men, than in Beasts. Whence we may suppose, the difference between them in this Point, rises not so much from the diversity of the Spirits, which move and act them, as from the difference and degrees of Perfection, amongst their Organs, which are so to be acted. For Illustration of which Position, we may farther consider the Fabrics of their Bodies, and thereupon we must find, that Humane Bodies have Advantage above the Brutal, in two Particular Members, viz. their Hands and Tongue; of which Members, and their Activity, if Humane Bodies were deprived, they would be much more like the Beast that perish, than now they are; and yet Men do not use to Argue, from these Bodily Advantages, that their Flesh, Blood, Bones, or Breath, have a different Nature, or Constitution, from those of Beasts: But People are generally content to say with Solomon, That the Corporeal Constitutions of Man and Beast, are of a Similar Nature and Constitution, one of them with the other: Whence it seems to me probable, That although the Spirits Act with greater Perfection, the Heads, and Brains of Men, than they do among Beasts; yet that hinders not, but that they may all be acted, by Spirits of a Similar Nature, one of them to another. And thus Arguing, I pretend to have shown, that the Minds of Men are more likely to be Acted by the Inflamed Spirits of the Blood and Brain, than by an Intelligent Spirit, created by God for that Purpose; and yet it is still apparently true, that Men are not able to give an Account of the Mode or Manner of the Production of such Powers in the Mind of Man, by the Motions or Actings of those Spirits in his Brain; that I conclude to be the Arcanum Opificis, and that none other can tell, or find out how the same is performed. And hereupon, I incline to rebut upon my Opposers, with their own Argument, and to demand of them, How, or by what means, or after what manner, their Intelligent Soul can; or doth Move and Act the Body, and the several Organs and Members thereof? having found them all hitherto confessing, that themselves do not know, and therefore cannot declare to others, the certain, or likely Mode or Manner of that Performance; and for their Souls being Tota in toto, & tota in qualibet parte, I pass it for an Aenigma or Riddle, conceiving there is no apparent Sense in that Expression, nor any clear Truth to be drawn out of it.  
P. 34. Mr. W. says, That his, the Soul, can look upon one thing, and think upon another of a quite different nature; and that she can be in the noise of an Army, and yet in a profound and blessed Peace: She can cool the Blood in its greatest fervour of Lust. P. 35. So that it is evident, she hath an absolute Empire over the Body, and all its Parts, and is not constrained in her Motions by them, but they are all at her Command, and move by her Direction. Hereunto I Reply, That so much as is true, of what he says the Soul can do, may be most properly predicated of the Man, and not of the Soul, which alone, can do no such things as he speaks of. Next, for the absolute Monarchical Power, which he ascribes to the Soul over the Person, I think he is in an Error about it. Rom. 7.15. That which I do, I allow not; for what I would, that do I not; but what I hate, that do I. Ver. 17. And that it is not I that do it, but sin that dwelleth in me. Ver. 18. To will, is present with me, but how to perform that which is good, I find not; for the good I would, I do not; but the evil which I would not, that I do; and it is no more I that do it, but sin that dwelleth in me. I delight in he Law of God after the inward Man, but I see another Law in my Members, warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin, in my Members. In this Text, St. Paul (as I conceive) declares the true State of the Person, and says, That he [in his Mind, or Rational Faculty,] was convinced, that such Actions were good, and that he ought to do them, and therefore had a will to do them, but that at the same time there was a Law of Sin in his Members, which withstood the good Inclination and Will of his Rational Faculty; and against the Will and Power of his Rational Faculty, bringeth him into Captivity to the Law of Sin in his Members. If I might Paraphrase this Text, I would do it thus: Our Apostle was convinced in his Understanding, that such Actions were good, and aught by him to be done; and therefore he had a Will to do them, but his Sensual Affections and Lusts, strongly opposed the Performance thereof; and had such Power over the Person, as to prevail against the Dictates of his Reason, and the Inclination and Bend of his Will, and bring him under such a Submission to the Law of Sin, as he neither did nor could do that which his Reason told him, was his Duty to do; but brought him under such a State of Captivity to the Law of Sin, as to make him do that which in his mind he condemned, and was contrary to his own Understanding, the Dictates of his Reason, and the Bend of his Will: And the course of Proceeding delivered by St. Paul in this Text, is undeniably verified by the daily Experience of Men, and with so much Advantage on the side of our Sensual Affections, that where we find one Man, guided and governed by the Dictates of his Rational Mind, we may find perhaps an Hundred, who suffer themselves to be hurried, by the Bent of their Affections and Lusts, into such Actions and Practices, as their own Understandings and Reasons disapprove, and condemn, and sometimes seek to resist, tho' more often in vain than otherways: So as we may say of these two Faculties in Man, as Men use to do of Presumption and Despair; The Reasonable Faculty of Man governs its Thousands, and the Sensual Affections their Ten Thousands: And I think it is made appear by this Argument, that the Power of Reason in Man, is neither Absolute, nor Monarchical, but rather is a Power  with that of the Affections and Passions, and generally so unsuccessful in its Contests with them for Government, that where one Man is truly governed by the Dictates of his Reason, perhaps an hundred are hurried and let away, by the Attempts and overruling Power of their Affections and Passions, against the clear Dictates, and often against the Will, or Rational Desire of the Person. And I think this Proves what hath before been said, that the Regiment of Reason in Man, is not Monarchical, but , and Swasive only. It is able to Persuade powerfully, but not to Compel Obedience to its Directions; and therefore I conceive Mr. W. was mistaken, when he said, That the Power or Regiment of Reason in Man, was both Monarchical and Absolute.  
P. 35. He discourses much concerning the Nature and Essence of a Spirit, and the Life of it; amongst which, there are Sayings which I do not well understand: Nor doth all his Discourse make me understand what is the Nature of a Spirit, a thing which I am apt to conside himself did not know; and because I think it gives little light, in our present Question, it shall here be passed over.  
P. 36. He pretends here, That the Soul hath Life in herself, as a Spirit; before he hath proved to my Understanding, that there is such a Soul in Man, I think it needs no proving, that a thing which is not, neither hath, nor can have Accidents, Adjuncts, or Attributes; and the Being of his sort of Soul, which is neither granted nor proved, cannot be conceived to have Life in itself.  
Mr. W. says Thirdly, That a Spirit hath a Power of penetrating, or gliding, through the hard solid Bodies of Marble, or Iron, without finding, or making any Cleft, Chink, or Cranny therein. I doubt he delivers in these Words, that which he doth not know to be true, or is otherways able to prove. He delivers other things in this Place concerning Spirits, which I think other Men are not resolved of.  
P. 37. He says, The Jews could not keep Peter, in such a Prison, as the Angel which delivered him could not penetrate: Whereas the Text doth not declare, whether the Angel came into the Prison through the Walls, or by opening the Doors; but I count it certain, that the Doors were opened for Peter to go out, and therefore likely might so be, at the coming in of the Angel also; and as the Iron-Gate was that led them into the City. He adds; The Soul of a Man is truly a Spirit, as an Angel is: How truly, is now in Dispute. He says, The Soul manifests her Presence more eminently in the Brain, than in any other part of the Body. And I Answer, That the Rational Faculty, is not only more eminently in the Head and Brain, than in any other Part of the Body, but that it resides and acts in the Head only, without being communicated to any other Part of the Body; because all the Organs of Understanding and Reason, are by God the Creator, placed only in the Head, without any other Member having a share therein.  
P. 38. He raises a Dispute, Whether Light be a Body; and compares it to the Penetration of a Spirit: But I pass it over, as little pertinent to our present Question.  
Mr. W. further says, That a Spirit, and his sort of Soul, is indivisible, or indiscerptible, not subject to Blows or Wounds, nor to be consumed by the fiercest fire. I think he should here have expressed, how it can be tormented by fire; and yet have no Parts or Particles of it consumed by the fervent Heat, or by the violent Pain and Torment which it suffers.  
P. 39 He quotes St. Matthew's Are not able to kill the Soul; which is indeed the strongest Refuge of his Opinion, referred here by me to a future Answer.  
P. 40. Mr. W. says, His sort of Soul must either be God, or a Creature. And thereupon I am apt to deny that it is either the one or the other; and to pretend [as I have often before done] that there is no such thing, or sort of Being in the World; and therefore cannot be endued, either with Sense or Reason, as (by saying) he would persuade us it is. He says, That the Soul is the proper and immediate Seat of Sense: And I Reply (as I have often before) It is not the Soul, but the Person that is so.  
P. 41. He says, The Soul is endued with Reason and Understanding. I say that it is not the Soul alone, but the Man that is so. He says, Reason is the most Noble Faculty of the Humane Nature, by means of which, we [Men] know God, and hold a Communion with Him, and do divers other great things here named. And in these Say I am at Agreement with him, without believing these things are done by the Soul alone, but by the Person in Composito, chief acted therein by the Faculty and Power of its Reason.  
Here he quotes an Author, that says, Homo solus est animus, corpus autem hominis, opus & instrumentum; & animus intelligentiam exercet, sine ullo corporis instrumento. In English thus: The Soul only is the Man, and the Body is but the Souls Organ, or Instrument; and the Soul can exercise its Faculty of Understanding, without any Assistance of the Bodily Organs. But this Quotation proves no more to me, than that there are other Men who are of Mr. W's Opinion, and think as he doth, which there was no need at all to prove, because I stand convinced, that the World of Men in general are so: But let Mr. W. prove, that those Words of his Author are true, and then, Erit mihi magnus Apollo; I will give up the Cudgels to him, and confess him Victorious in this Dispute: For I am agreed with Aristotle, in the beginning of his Book, de Anima, That if the Soul ever was known to do, or can be proved able to do any thing, without assistance of the Body and its Organs, such Proof will be Evidence enough, to Convince considering Persons, that she hath a Nature, and Subsistence of her own, wherein she can act in a state of Separation from the Body. But of this Power I find no more Proof, but the Saying recited in this Quotation.  
P. 42. Mr. W. says, If the Soul will, the Feet walk, the Hands work; and so for the Motion of the Eyes, and other like things. All which I pass (as before) for a Mistake, mendable by saying, If the Man will, the Feet walk, and the Hands work, and the like. Further, in his Fifthly, he saith, The Soul is Vitally united with the Body, and by virtue of that Union, enlivens and acts it. Thereunto I say, That the Spirit of Life in Man, or the Body, make but one Person; who, whilst he lives, moves, directs, and acts himself, and uses his Intellective, Voluntary, and Memorative Powers and Faculties, with full Liberty, according to his own liking and pleasure, naturally. He speaks here of a Vital Union between the Body and the Soul; which Expression I do not Approve; because they both together make but one Person; as two Ingredients, which make but one Compositum; not as two different things that are united, and joined together, but as Ingredients may be totally mixed; and a new Product arise out of them all; so as that if any of them be wanting in the Composition; the Product cannot truly be the same it was before.  
P. 43. He says, That to tell you what the Soul is, so as to make it an Intelligible Notion, is not so impossible a thing as some have conceived it to be. Thereto I say, that by such Descriptions, as he hath before made of the Soul, and all that he hath hitherto spoken thereof, I am not able to understand, or believe any more coneerning his sort of Soul, than I did before I began to peruse his Treatise. The Repetition of those things, which he saith he hath performed, I pass over, as finding no Proving Force among them. I find no more Chapters in this Treatise, than those Four which have before been Examined; but that here Mr. W. gins to alter his Method, and to divide the rest of his Treatise, by Arguments, to the Number of Eighteen, of which he Treats distinctly, and severally, in his following Discourse; and I purpose to follow him therein, and use the same Method in my Observations.  

The First Argument.  
PAge 44. Mr. W. Says, That upon Gods breathing into Adam, He is in the Text called a Liveng Soul; a Denomination taken from the more excellent Part of Man, his Soul. This Expression seems to Agree with what I have formerly spoken, That here the Words, a Living Soul, signify and intent a Living Person; putting the more noble Part or Ingredient, to signify the whole Person, so as it passes in his Judgement, for a Figurative Expression.  
P. 46. Mr. W. Says, When God Breathed (which he properly doth not) there is something else meant, which can be nothing else but a special Act of Creation; by which he made the Spirit or Breath of Life, which he breathed into Man. I Answer, That in the Text there is no express mention of a Creation, either of Breath or Spirit.  
P. 47. He Says, By the Breath of God, is meant that Act of Divine Power, by which God made Man, and gave Life to him. I am not willing to differ from Mr. W. and therefore agree to this Expression. He quotes, Ps. 33.6. By the word of the Lord were the Heavens made, and all the host of them by the breath of his mouth. The later of them alluding to God's Power, showed in the Creation of Adam; but thence he infers, This Breathing into Adam, must be looked upon as the Creating somewhat: But I find no strength at all in this Inference; nor that it proves with any strength of Cohersion, the Creation of any thing, save Adam's Body, at the time when God made Man: And I grant that then, whatsoever was Created besides his Body, was a Creature. But I do not herein find any manner of Proof, that God then Created a Soul for Adam. Here Mr. W. Repeats his former Argument concerning the signification of the Hebrew Word, which our Translators have rendered by the Term of Breath, and says, That the same Word doth also sometimes signify Spirit. To this I say, That our Translators thought it not fit to render it by the Term of Spirit in this place; and I value their Judgement before those of Mr. W. or Mr. Buxtorf, and therefore take that Word to signify most properly in this place, the Breath of Life.  
P. 48. He pretends the words should run thus, God breathed or created in Man the Breath of Life, or that Spirit or Soul of Life. And in truth, if the words had run so, they would have run much better for the maintenance of his Opinion, than now they do; but I do not perceive by what Authority he takes upon him so to Correct or (as some may take it) Corrupt the Text. The Breathing, which he says, discovered a New Created Spirit to be there; I say, detected only a Spirit of Life to be there: which was tinded and kindled in the Spirits of the Blood and Humours, then fitted and ready for that Operation, by the moderate fanning of that Breath, which God, or his Agents, then breathed into Adam's Nostrils; and this was the humane Spirit of Life, tinded and kindled by that Breath of Life; and from that time to this time it is, and must be, continually kept Flaming or Glowing by the constant respirations and fanning of this Breath; by want of which this Flame would be Extinguished in a short time, or a very few moments of it.  
He quotes again, Annotations of the Assembly of Divines, in the Rump-Parliament time, for his purpose, without telling us what they say upon it; and for want of their Annotations, I know not what they say of it: And if I did, I should not be much moved by their Authority, except they give better Reasons for their Opinion, than Mr. W. hath yet done.  
P. 49. Mr. W. Arguing, says, The Soul of Man, or the Spirit, or the Breath of Life in Man, Liveth in and with the Body, and yet Dieth not with the Body: And this, he says, needs Proof: And so do I say too: And he offers to prove it, by saying, That whose Life dependeth not on the Body, must not Die when the Body Dieth; but the Souls Life depends not on the Body: Therefore it must needs not Die when the Body Dieth: And the Reason why he says the Souls Life depends not upon the Body, is, because God made it a Spirit of Life, to give Life to the Body, and not to receive any Life from it.  
I Answer, If this Arguing be not that which Men call Petitio Principii, or begging the Question, I know not what is.  
We are now disputing, Whether Adam had an Intelligent Soul Created for him at first, or not; and whether such a Soul have a Separate Subsistence after the Death of the Person: And in both these Points he maintains the Affirmative, and pretends to prove the Separate Subsistence by its being a Created Intelligent Spirit, made by God for Adam, at the first: And thus proves one Controverted Point by another, as highly Controverted as itself; and which I conceive, his offers in this Argument, do very weakly and insufficiently prove.  
P. 50. He observes out of Moses' Text, That it says nothing of the Body's Life, before God breathed into him a Spirit or Soul of Life (as Mr. W. will have it) tho' the words of our Bible expressly call it, The Breath of Life: And I so far agree, That Adam's Body had not Life, till this Breath of Life [or this Breath causing Life, was breathed into it; but that from thence he began to Live and became a Living Person.] Thus far we are at Agreement: His next two or three Pages are spent in Proof of the Souls Immortality, drawn from the two  Topics, viz. That the Soul is an Intelligent Spirit, and was newly Created by God for Adam; and next, that it is such a Spirit as can subsist in a State of Separation from the Body: And thereupon, I say, That if he, or any that is of his Opinion, can convince with some clearness, That God Created such an Intelligent Soul for Adam, as can Subsist, Act, and Suffer, in a State of Separation from the Body; he shall need to make no further Proof to me of the Souls Immortality; because, if the former be true, I have no Inclination or Intention to dispute the later: And therefore I pass over what he says to that purpose, and shut up my Observations upon this Argument with the  Conclusion, That Mr. W.'s Arguments therein produced, to prove the Creation of an intelligent Soul or Spirit for Adam, at the first, are infirm, invalid, and little convicning to such understanding as I have been able to employ in the perusal of them.   

Second Argument.  
PAge 54. Mr. W. quotes, The History of Saul's going to the Witch of Endor, Relating the words spoken to her by him. I pray thee divine to me by the familiar Spirit, and bring me him up, whom I shall name unto thee: And she desiring to know who that Him was, which she should bring up, Saul told her it was Samuel; Upon this Text, Mr. W. thus Comments, That Saul by this demand must need intent the bringing up of Samuel's Soul to Discourse with him; and from thence Collects, That the Jews of that Age held the same Opinion which he now maintains, concerning the Souls Separate Subsistence after the Death of the Person. To which I Reply, That this Collection seems in a great part to arise from his own Inclination to have it so, and his Imagination thence arising that it is so; for if I were employed to Collect from this History, I should conceive, That Saul's Head was other ways employed at that time, than to consider what that was which he desired to be brought up, whether it should be a Spirit, a Body, or a Person, or an Appear-Dance only, and not a real Being: I conceive his Head was not troubled about such Speculations; but his whole Design was by the Witches means to get knowledge what the success of his Affairs should be in a time when he was greatly distressed. It seems to have been the Practice of divers Ages, to foretell Actions past, and future Successes, by raising up and consulting with the Dead; and from this Practice they had (amongst other Titles) the Name of Necromancer bestowed upon them. This Practice of Magicians and Witches, hath been long taken notice of in the World; and it seems by Saul's Demand made to the Woman, he had heard, or otherwise knew something thereof, and desired by the Witches means thus to consult the Dead, and particularly Samuel, as the most knowing amongst them; and from such a Collection, I conceive it doth not appear what Saul or the Jews of his time, thought concerning the Separate Subsistence of Souls. We meet with divers Relations of Appearances made and contrived by the Art of Magicians of later times, but never yet heard of raising an Argument from thence, to prove the Estate or Condition of departed Souls; nor do I conceive this Argument hath any strength in it to that purpose; and therefore I pass over Mr. W.'s other Expressions used in this Argument, with this further Observation; that he raised the Argument out of this History, with intent to reach as high a time as was possible for producing any sort of Evidence, or raising any manner of Argument, which might be brought or drawn to touch the Separate Subsistence of Souls; and this, as the highest pitch of time that he could reach, he chose to make use of for that purpose; fulfilling therein the Old Proyerb, Willing Persons will rather play a● small game then sit out.   

The Third Argument.  
PAge 57 He says, He is struck with wonder to hear Men assert, That the Soul and Body of a Man Die together, and are both Buried in one Grave. My Opinion is somewhat otherwise worded; expressing I think it probable, that when Respiration fails, and the Person dies, the Flame of Life is Extinguished, which doth not intent a being Buried, or a Going any whither; not finding cause to agree with Solomon's Expression of going upward or downward; and if Mr. W. doth really wonder at this conception, I make no Argument of it, and shall only thereunto Answer I cannot help it.  
P. 58. The Soul or Breath of Man was Breathed into Adam by an act of Creation. This I have all along denied, and continue to do so; because I think Mr. W. hath hereto failed in the Proof of it: He hopes his Adversaries will not be such Blasphemers as to deny the truth of Solomon's Words, The Spirit returns▪ to God who gave it. Concerning which Words, I have before fully declared my Conceptions, and have no design to repeat them again here. Further he quotes again, Eccl. 3. as if Solomon there said, That when Man dieth, his Body goes one way, and his Spirit another; and whether he quotes this Text truly, shall be left to Judgement.  
Then Mr. W. puts an Objection against himself: Supposing some may say, If all Souls return to God that gave them, the Souls of the Wicked do so too; and he grants that so they do; and for solution of this Objection, he says. That tho' God be in his highest Heavens, and keep his Sessions there; yet there are some other parts of the Heaven, where he keeps a particular Sessions, to which Evil Spirits may approach, as they did in Micaiah's Vision, where God may pass Sentence upon the Souls of the Wicked, without bringing them into Heaven; and he thinks God hath a glorious Presence in the lower Heavens with his Angels, and that there he doth Transact many Affairs relating to the Government of this World; and quotes for this the Devils Appearance in the Case of Job; and says, If Devils may appear before God, so may the Souls of the Wicked do too.  
In Answering, I declare to agree with his last Expression, That if there be Separate Souls of Wicked Men, Subsisting by themselves, they may appear before God, as his quoted Texts testify Devils have done; but I demand as clear Texts and Testimonies of Scripture, for the appearing of wicked Souls before God, as are quoted for the appearing of Devils before him: But he brings not one Text, to Prove that he saith Truth, concerning the appearing of wicked Souls before God. And I confide, that no one Text of Scripture can be brought, which gives an Assertory Testimony of that Fact; or says there was ever such a thing done in the World: And for what he says of God's keeping his Sessions of Judgement, sometimes in Heaven, and sometimes in other particular Parts of Heaven, I am apt to demand Proofs thereof, from Texts of Scripture, but he brings not one to this purpose: And therefore I think it may be concluded, that these several Sessions of God for Judgement, are but a Device of his own Brain, which hath no real Truth in it. And thus, by men's Devices, they strive to heal, cover, and confirm their Erroneous Opinions, which I look upon as a great Fault in a good Man: But notwithstanding those Humane Inventions, I am apt to conclude, that if the good Souls go to God for Judgement in Heaven, that bad Souls do also (somewhat evidently) do the like. Solomon says, The Soul returns to God who gave it. The Soul returns, are Words that intent indefinitely, and seem therefore equivalent to an Universal, and signify as much as if it had been said, All Souls return to God who gave them: And this Sense of the Words, our▪ Author hath lately granted, Whence I conclude, that as God says, All Souls are mine [which I think intends Persons]; so all Souls are intended to return to God who gave them, as well and as much the Bad as the Good, for any thing that I can perceive, either in the words of the Text, or any thing [that is true] in our Author's Discourse of it.  
P. 60. He puts a Second Objection against this Opinion, which, I think, he doth set up as a Man of Straw, that he may have the battering of it down again. He pretends, some say, that he hath indeed proved, the Soul and Body to be separated at Death; and that one of them goes to one Place, and the other of them goes to the other Place; but that he hath not yet proved the Soul to live in that State of Separation. Hereupon I observe, That after he hath said, The Soul and Body are separated at Death, he adds, That they go to two different Places. Which Saying, I think, the Text doth not warrant; for it doth not say, that either of them go to any Place: And first, we may be sure a dead Body cannot go any whither. The Text says, It returns to the Earth as it was; and of which before it received Life, it was a Part: So for the Spirit, the Text says, It returns [not goes] to God who gave it. I have before offered an Apprehension, That Solomon might intent, this Spirit returned to God, in a natural and easy manner, as a Part doth to its Totum; and the Parcels of Air, or Water, return to and incorporate with their Elements; and that as the Body returns to the Earth, as it was, and as a Part doth to its Totum; so the Spirit returns to God from whom it came, and of which I suppose Solomon might think it to have been a Part: But I grant, That if the Soul, in our Author's Sense, do go to God after Death, than the Objection which says he did not prove it alive, in a separate State, is vain and frivolous, and may easily be overthrown, without putting our Author to the Trouble of Defending his Opinion against it. In the Close of this Argument, Mr. W. asks, What hath the Living God to do with dead Spirits? And I say so too; and therefore grant, that if the Intelligent Separate Spirit of a Man be dead, it can with no Propriety or Truth, be said to Return to God who gave it.  
P. 61. Mr. W. says, So I shut up this Third Argument, and with it, my Proofs from the Old Testament. And concerning these three Arguments, I say, the First is measurably Confuted; the Second is Disregarded, and the Third is otherways Expounded; and in such a manner, as Opposes Mr. W's Pretensions thereupon.   

The Fourth Argument.  
PAg. 61. Mr. W. quotes here that Text of Scripture, whereby the Opinion of the Souls Separate Subsistence is principally supported; and upon which, it is with a great measure of Clearness, grounded; and which arises near unto an Assertion that the thing is so; and I think Mr. W. doth from thence rightly Argue, That if the Soul cannot be killed, by killing the Body or Person, it seems to be a reasonable Inference, drawn from this Text, to Argue, That the Soul must needs have a Separate Subsistence of its own, after the Death of the Person. And further Mr. W. observes well the Reason, why our Lord delivered this Doctrine to his Disciples, viz. To encourage them against the Fears of such Persecutions as were likely to fall upon them in the Prosecution of their great Duty, the Preaching of the Gospel; encouraging them not to sear, what Harm Men could do unto them, upon that account; because Men could only kill the Body, [intending the Person] but were not able to kill the Soul, [or lay any other sort of real Punishment upon Men, after their departure out of this world.]  
P. 62. Mr. W. produces an Argument, which I think he rightly terms an Absurd One; for he pretends there are some that say, That the Soul may die when the Body dieth, though it be not slain when the Body is killed. To this I say, I am none of those who so Argue, nor did I ever yet meet with a Writing, or Person, that did so. Next he produces another Objection, of some, who he supposes may say, That the kill of the Soul here, may intent, that they cannot kill it for ever. All I can say to this, is, That if any Man, or Men, have so Argued, they are not at all of my mind, who do not intent to make, or offer any such Arguments.  
P. 63. Mr. W. sets down an Objection offered against the Text of St. Matthew, in the Words, Are not able to kill the Soul; from Luke 12.4. Be not afraid of them that kill the Body, and after that, have no more that they can do. He says, He hath known some very confidently affirm, that there is no Force in St. Matthew's Text, because that of St. Luke delivers the same Doctrine of our Lord, in Words, from which no clear Argument can be deduced, for the Soul's Separate Subsistence: I say, I do not Affirm in that manner, viz. That there is no proving Force in St. Matthew's Text; because St. Luke differs from him, in relating the Words of our Lord's Doctrine; But yet I own myself to think, that from the manner of Wording this Doctrine of our Lord, in these two Texts, a strong Objection may be raised against the absolute Authority of St. Matthew's words in this Point. Upon the Consideration, and comparing these two Texts, one with the other, the only Variance between them, is in the Words of St. Matthew's Are not able to kill the Soul, compared with those of St. Luke, Have no more that they can do; for that in the following Words, where Matthew says, Fear him who is able to destroy both Soul and Body in Hell; and those which Luke mentions, Fear him, who after he hath killed; hath power to east into Hell. I conceive the Difference to be small, or none at all: They both begin our Lord's Doctrine in the same Words, Fear not them that kill the Body; where they both speak figuratively: And I therefore believe our Lord himself did so; but I say the Body in this place, must needs intent the Person, or the Compositum of Soul and Body together; for that our Sense and Reason sufficiently assures us, That what is dead, cannot be killed; but the Body without the Soul, or Spirit of Life, is dead. And therefore the Body taken singly, or not acted by the Spirit of Life, is a dead Body, and therefore cannot be killed. Whence I infer, that when our Evangelists speak of killing the Body, they must certainly intent the same, as if they had said, Cannot kill the Person. And hence I Collect, That when St. Matthew speaks of casting the Soul and Body into Hell; he intends, casting the Compositum of them both, or the Person, into Hell. St. Luke words it thus, Who after he hath killed, hath power to cast into Hell. I think this intends as much as if he had said, Hath Power to cast the Person into Hell; so as it seems, the Sense of both our Evangelists is the same, both in the Premises, and in the Conclusion of this Doctrine; and the Variance between them, lies as before hath been said, in the Words, Are not able to kill the Soul, of St. Matthew; and the Words, Have no more that they can do; of St. Luke. If we shall consider the proper Intent of both these Texts, we must find it to be as Mr. W. says. The encouraging of our Lord's Disciples, not to fear the Persecution of Men, for the doing of their Duty; but rather to fear God, who can punish and reward after Death, as well as in this Life: And the Texts of both our Evangelists Agree punctually to that Intent, in delivering Words of the same Importance, and to the same Intent and Purpose. But then, if Mr. W. or any other Person, will draw out of them Proofs of any other Collateral thing, which is not properly within the Intent of our Lord's Doctrine, I conceive they speak, and may intent differently, concerning that Collateral Point, which Men may design to prove by them. It seems somewhat clear to my Understanding, St. Matthew's Words prove his Opinion to be, That Humane Souls have a Life and Subsistence in a state of Separation from the Body; and I conceive, that in his Text, he worded our Lord's Doctrine, according to his own Opinion of the thing. We find that St. Luke hath worded it in a different and varient manner, so expressing our Lord's Doctrine, as that he gives no ground for proving the Souls Separate Subsistence from his Text, which in the whole Tenor of it, doth not name the Soul: And therefore, upon this difference, I think it needful to inquire, or demand, What were the very precise Words, wherein our Lord delivered this Doctrine? If St. Matthew hath rightly worded this Doctrine, than it is a strong Proof of the Souls Separate Subsistence: The most substantial and nearest to an Affirmative, of any that the Bible affords us; but if St. Luke hath rightly worded our Lord's Doctrine, than was there in that Doctrine, no Proof at all of a Souls Separate Subsistence, nor any thing said in it, whereby that Opinion can be maintained. I do not pretend to determine any thing concerning this Point, but am ready to Argue, that there lies a Probability for St. Luke's Text, against that of St. Matthew.  
The Point in Question, concerning the Separate Subsistence, is (as was said) collateral to the Intent of our Lord in this Doctrine, who it seems, did not here mean to teach any thing, which might direct men's Judgements in that Collateral Point, which remains utterly unmentioned in the Text of St. Luke. This moves me to apprehend, That the putting it into St. Matthew's Text, grew from his own Opinion of the thing, rather than from the Words which our Lord then delivered. The intent of our Lord, seems plain in both those Texts; and therein what hath been said seems true, they are at a perfect Agreement between themselves; and we find no intention of meaning in our Lord to speak or teach any thing about the Souls Separate Subsistence; and therefore I surmise it came into St. Mathew's Text, by Accident, and Sprung rather from his own Opinion, than from our Lord's Doctrine, or the Words and Expressions thereof.  
Secondly, I say, That St. Matthew was by Profession and Practice a Publican; a Trade which no Man of Quality or Learning amongst the Jews of that time, would endure to Practice; whence Matthew might more easily fall into the Opinion, appearing in his Text. That Souls did Live and Subsist after the Departure and Death of the Person. But of St. Luke, we read, That he was a Learned Man, and a Physician; and Paul, (from whose Mouth he is said to have Written) was the most Learned amongst the Apostles, and of a Sublime, Natural, Genius: But there appears no likelihood that they were of St. Matthew's Opinion, in this matter of the Souls Separate Subsistence; which if our Lord had mentioned in this Doctrine, I conceive they would not have failed to take great notice of it, because it was a Subject of high Speculation, not fit to be let fall to the Ground without notice, and delivering of the same to the Christians of that time: If our Lord's Doctrine (worded as it is by St. Matthew) were truly the same as that Evangelist hath reported it: And upon these grounds, I am apt to conceive, that St. Matthew's Words, Are not able to kill the Soul; are likely to have sprung from his own Opinion of the thing, and are not otherways the very true Expressions and Words, wherein our Lord delivered this Doctrine to his Disciples: And therefore I am apt to Appeal from the Text of St. Matthew, to that which is reported to us in the Text of St. Luke's Gospel.  
Thirdly, I conceive that the Text of St. Luke (wordded at it is) doth more fully express our Lord's meaning, as in this Doctrine, than the Text of St. Matthew's doth For Luke says, That after Men have Killed, they have no more that they can do, or can do no more harm to the Killed Person, or can Bring no more Sufferings upon him by any thing that they can do. I think St. Matthew's Words (Are not able to kill the Soul) do not so well or fully express our Lord's meaning, as St. Luke's do: For that those who maintain the Souls Separate Subsistence, do say all, that it retains the Faculties of Intellect, and Memory, as the Natural Powers thereunto properly belonging. Whence it seems Inferrible, that they may, and do, remember such Relations, and Friends, as they left behind them on Earth; and are likely to be so much concerned for them, as to rejoice at their , and be grieved at their Sufferings: For of this, we are informed from the Parable of Dives (if it have a Power of Proving or Teaching in such cases) for Dives tho' Wicked and in Torments, yet had so much good Nature in him as to remember his Relations upon Earth, and have care to prevent those Sufferings, which they was otherwise likely to fall under; and prays Lazarus may be sent out, to obviate by his Instructions the Calamity which was like to befall them, and make some Addition to those Sufferings, under which himself now lay; and from hence we may Collect, that Men who have Killed, can still make some Additions to the Sufferings of the Dead, by Tormenting or persecuting their Relations or Friends upon Earth; which possibility is quite taken away by the Words of St. Luke's Text, After Killing the Person, Men have no more that they can do; they can do no more harm to the Dead Person, who is now gone quite out of the reach of any but God; and I doubtingly conceive, there is neither Soul nor Body left of him, for Men or Devils to prey upon. And from what is before delivered, I am ready to conceive, That St. Luke's Words do more fully and properly express our Lord's meaning, than those of St. Matthew do; and consequently that it is probable our Lord's Doctrine was delivered in the Words of St. Luke's Gospel, rather than in those Words which St. Matthew hath Recorded; and if this prove a truth, it will utterly remove the proving force of St. Matthew's Text; which is otherways the Principal Foundation, upon which the Opinion of the Souls Separate Subsistence is Built. Hereupon I do not doubtingly, but fully conceive, That Mr. W. and his partakers, will openly exclaim against my proceed, in offering, or pretending to prove or conceive that any sort of Scripture Words, or Expressions, can be Erroneous; and yet it seems both clear and common, that Words, Say, and Texts of Scripture, have been often, and are Daily brought, and alleged for the Proof of Erroneous Opinions and Doctrines. I confess myself not so much to Idolise the Words and Expressions of Scripture, as to receive for an Oracle, every Saying or Sentence which I find Written in the Bible: or to believe every such Saying, or Sentence, to be an irrefragable truth, and the very Word of God, 1 John 4.1. Believe not every Spirit, but try the Spirits, whether they are of God. I conceive there is no other way to try men's Pretences to the Spirit of God, but either by the miraculous Works of such Persons as pretend to it, or by the Fruits of the Spirit, which appears in their Works and Actions amongst Men; and the Trials by either of these means proceed upon grounds of Humane Understanding; and the results thereof as a Parable, and Paraphrase to St. John's Text: I conceive it may be said, Believe not every Saying and Sentence which ye find Written in Scripture: But try first whether that Saying or Sentence be the Word of God, or no. And in this Trial it seems there are but two ways or means to be used. The first is, by comparing it by other Scriptures, or Texts, or the Analogy, Current, or Stream of Doctrine, which runs and continues through the whole Scriptures, from the Beginning to the End thereof: And if any particular Sentence oppose the Analogy, or Stream of Doctrine, which runs through the whole Scriptures; Men may rest assured, that Saying, or Sentence, neither is nor can be the Word of God. Next if we meet with Say or Sentences of Scripture, which are opposed by other Say, or Sentences thereof; it seems we may have good Reason to doubt on which side the truth stands, and by the most fair and easy Constructions that we can use, bring them to such an Agreement as by workings of Reason they can be brought unto. And I am apt to infer, That if by Constructions of Reason, they cannot be made stand together in such manner as both them may be true, I think it a reasonable Result of such Trial, to think (as it must needs be) that there is Error or Mistake in one of them. The other means for trying the Truths of the Scripture Say, or Sentences, proceeds from the grounds of Natural Principles, viz. The common Sensations and Reasons of Men, radicated in their Natures, and confirmed unto them by certain and often Experiences.  
And it seems, that if Men meet with such Say, or Sentences in Scripture, as are opposite to Natural Principles, and the common Sense and Reason of Mankind; confirmed to them by Practice, and Experience, we may with assurance enough conclude, that such Say, or Sentences, ought not to pass among us for the Word of God. And yet I am apt to believe, that my Opinion in this Point, will not find an easy acceptance, amongst those who practice the Reading and Magnifying of the Scriptures, which is also without doubt, a very Beneficial and Laudable Practice: And yet I think I may justly apply thereunto the common Proverb of Omne nimium vertitur in vitium. Upon the supposal that Men will be apt to controvert and abundance of them to contradict what I have said before, in reference to the Say and Sentences of the Scripture. I undergo the Pains of annexing to this Discourse, Divers Instances Collected out of the Scriptures; which I think will evince, that there are Texts of Scripture, whose common and ordinary Sense and Intendment, seems so different and opposite one to another; as that the ordinary Understandings of Men, of good Intellect and Judgement, cannot make them stand together so well, as that they may both be true; and I will go no further for making such a Collection than to the Gospel of St Matthew only, beginning the same with Chap. 21. where the Evangelist Relates, That our Lord sent two of his Disciples, directing them to go to the Village over against them; where he said they should find an Ass, and a Colt tied, and directs, lose them and bring them tome, And the Disciples went and did as Jesus commanded them, and brought the Ass, and the Colt, and put on them their , and they set him thereon. And then reports the Triumphant manner of his entering into Jerusalem so Mounted.  
I conceive the Words of this Text, do with some clearness import, That our Lord was set upon both these Beasts at the same time, and so Triumphantly entered into Jerusalem; and observing thereupon, I am ready to question the truth of this Relation, because it thwarts the common Practice, and even the common Sense of Mankind, and seems such an extravagant sort of Riding, as that common Reason opposes the credibility of it: And so do the Gospels of the other three Evangelists; they all mention our Lords entering into Jerusalem in such a Triumphant Ovatition, upon an Ass; and each of them say, he Road upon an Ass, but none of the other three make mention of any more than one Ass in the Case, viz. That he sent for an Ass-Colt, and such a one was brought to him, and he Road thereupon into Jerusalem. And from these Proofs, I am ready to infer, That what St. Matthew says, in his Text, of sending for, finding, and bringing an Ass and a Colt to Jesus, the Disciples putting upon them their , and setting Jesus thereon. All these Passages seem to have a strong Tincture of Fallacy and Error, and that in very truth there was all this while but one Ass sent for, and found, and brought, and covered, and rid upon. And the Error which I take to be in St. Matthew's Relation, seems to be one of the worst sort of that kind, not a bare mistake rising from Negligence or Ignorance, but Affected and Designed by the Writer, who quotes in his Text the Words of the Prophet Zechariah, Tell ye the Daughter of Zion, behold thy King cometh to thee, meek and sitting upon an Ass, and a Colt the foal of an Ass. I think it may be with some clearness Collected, That the design of St. Matthew, was to make Christ entering into Jerusalem, agree in terms with this Prophecy of Zechariah; which he thought it could not do, if there were not both an Ass and a Colt in the Case, John 12.15. Upon this occasion quotes the Prophet Zechariah, thus, Fear not Daughter of Zion, behold thy King cometh, sitting upon an Asses-Colt. St. John we see was not so scrupulous as to repeat the very Words of the Prophet, but thought them sufficiently fulfilled, in our Lords Triumphal Ovation into Jerusalem, sitting upon such an Ass, as was a Colt, the foal of an Ass. The second Text, or Relation, whose verity I intent to question, is read in Mat. 28. Which comparing with John 20. I find them both relating Facts done, at the time of our Lord's Resurrection, and Appearing to Mary Magdalene: And in the Circumstances of those Facts, their Relations do so much differ one from the other, that I do not find it within the compass of my Understanding, so to reconcile them and make them stand together, as that they can both be true; whence I infer a great probability, that there is a mistaking in one of them; and because St. John was present at some part of the Fact, and was likely to have a Relation of the rest from Mary Magdalene herself, I think the Report which he makes thereof, is more to be Credited then that of St. Matthew's; I have compared the Words of them more particularly in a former Treatise, and thereupon will refer my Readers to the Chapters themselves before quoted; out of which an intelligent Reader may easily gather the differences between them, and difficulties that will arise in reconciling of them.  
A Third Instance wherein I question the verity of a Scriptural Expression, arises by comparing the Genealogies of Matthew and Luke together; both of them deliver the Genealogy of Joseph, the Husband of Mary, and the reputed Father of our Lord: and both of them agree, that he was Lineally descended from King David: But Matthew brings this Line down by Solomon and through the whole Race of the Kings; whereas Luke carries his Line down by Nathan another Son of David, and his Progeny, without mentioning any of the Kings in that Descent: And thus they differ quite one from another, until they come down to Salathiel, who is by Matthew, said to be the Son of Jechonias; and by Luke to be the Son of Neri: then they both name his Son Zorobabel, and from Zorobabel downwards their Genealogies differ, as they did before they came to Salathiel; reciting Names in their Lines of Descent, quite differing the one from the other; and they do not thus only differ in the Names of Joseph's Ancestors, but also in the Number of them; for Matthew beginning from David, and counting him for one, Names but Twenty six. Names of Persons in his Line of Descent from David to Joseph; whereas Luke beginning from David as one, and descending from him down to Joseph, names Forty two Persons, as Lineal Ancestors to Joseph, succeeding to one another in the space of Time; so as they appear to differ from one another, by the Number of Sixteen Names, or Persons, succeeding one another in that compass of Time. Matthew counting Twenty six Names, or Generations; and Luke counting Forty two Generations in the same Space or Compass of Time: And this makes such a Variance between their two Genealogies, as I am not able to reconcile: And therefore I am ready to conceive there is likely some mistake in one of them: And yet further, I find in St. Matthew's Line, That which I think to be another mistake; for when he comes to King Joram, he says, Joram begat Ozias; whereas by the Genealogy in Kings and Chronicles, Joram begat Ahaziah, and he begat Joash, and he begat Amaziah, all Kings of Judah successively, and Lineal Descendants from David, between Joram and Oziah, and who reigned Kings in Judah, for the space of above Seventy Years. Why St. Matthew should omit the Names of those Kings in his Account, I do not understand; and therefore am apt to conceive it was an Error in him. And yet further I find that he counts Fourteen and Fourteen Generations between David and Joseph, and yet upon Examining, the particulars in that Account specified, I find they amount but to Twenty six Generations, which shows a difference of St. Matthew with himself; his Sense in one place differing from that in another; and this also I am apt to pass for a mistake in him.  
A Fourth Instance in this kind, arises from comparing Mat. 2. and Luke 2. In their Relations of things done soon after our Lord's birth. Matthew says, That wise Men came out of the East to Worship Christ, and made their way by Jerusalem to Bethlehem [which was but five Miles distance from Jerusalem] and tho Herod had directed them to return to him, yet they went home again another way: And when they were departed, an Angel directed Joseph to take the Child and his Mother, and flee with them into Egypt: And when he arose, he took the young Child and his Mother by Night, and departed into Egypt; and remained there till an Angel brought him word that Herod was dead, and directed his Return into Judea again. And this Direction Joseph obeyed, and came thence into Judea, and so into Galilee, and to Nazareth.  
St. Luke's Relation mentions nothing of all this, but says, That eight days after the Birth of our Lord, he was Circumcised: And when the days of the Virgin's Purification were accomplished, [his Parents] brought him to Jerusalem, to present him to the Lord, and make such an Offering, as Moses required on that behalf; and when they had performed this, they returned to Galilee, to their own City Nazareth. We read, Levit. 12.2. If a Woman have born a Manchild, she shall be unclean seven days; and in the eighth day, the Child shall be Circumcised, and the Mother shall then continue in the Blood of her Purifying, three and thirty days. All which days, 7 and 1, and 33, make 41 days, or six weeks: And then they went and took Jerusalem in their way to Nazareth. We celebrate the Wise men's coming to Christ, 12 days after his Birth; and soon after their return home, an Angel directed Joseph's Flight into Egypt, and then Herod finding himself mocked by them, sent forth, and slew all the Children that were in Bethlehem, and the Coasts of it. We read in Josephus, That Herod continued under a great and languishing Disease, for many Months before his Death; and it seems likely, some of them passed, after this Infant-Massacre, and about a Fortnight of the Virgins Six Weeks Purification, seems to have been passed, at, or before this Massacre: And I conceive, that the Month which remained of those days, doth not afford time enough for Joseph's going into Egypt, his Abode there, a● his Return from thence into Judea. I am not able to resolve myself about this difficulty, but shall be glad to receive Instruction thereupon, from Men of greater Knowledge and Learning, resting doubtful in the mean time, concerning the very Truth of these Relations; the further Consideration whereof, shall be left to the Judgement of my Readers.  
A Fifth Instance in this kind, I take out of the Two forequoted Chapters of St. Matthew and Luke. Mat. gins his Relation of our Lord's Birth, from his Parents being at Bethlehem, without saying from whence, or upon what occasion they came thither: From thence he carries them down into Egypt, and brings them up again into Judea; but when he heard that Archilaus did reign there instead of his Father Herod, he was afraid to go thither; but being warned in a Dream, he turned aside into the Parts of Galilee, and came, and dwelled in a City called Nazareth, to fulfil an old Prophecy, which said, He shall be called a Nazarene. The Words, They came out of Egypt, into the Land of Israel, seem to intent the Kingdom of Judea, where Archilans reigned, which lay directly in the way between Egypt and Galilee: And the Words, He was afraid to go thither, seem to intent, He was afraid to make his Abode or Settlement there, which made him pass through that Kingdom into the Parts of Galilee, then under the Government of another Herod, whither he was directed in a Dream to go; and he came and dwelled in a City called Nazareth. It seems, as to a strange Place, and before to him unknown.  
St. Luke seems to make a very different Relation concerning these Particulars; for he says our Lord's Parents lived at Nazareth before the Conception; and thither the Angel Gabriel came, to make his Annunciation to the Blessed Virgin: After which he says, Our Lords Parents went up from Nazareth, a City of Galilee, to Bethlehem, to be taxed with Mary his espoused Wife, because Joseph her Husband was of the Lineage of David. And that after our Lord's Birth, and the Days of the Purification ended, they went up to Jerusalem, and presented the Child before the Lord, and offered such a Sacrifice for him, as Moses had commanded; and relates some Passages then happening, as those of Simeon and Anna: And when they had performed all that was required by the Law of Moses, they returned into Galilee to their own City Nazareth. There seems a kind of Repugnancy in these Texts, one of them to the other, especially in the Knowledge, which the Parents might have of the City Nazareth; for Matthew speaks of that City, as of a place unknown to our Lord's Parents before that time, and says, They went thither by God's special direction delivered to them in a Dream: Without Notice taking, that they had ever any Knowledge of that Place before; whereas Luke says, They dwelled at Nazareth before the Conception, and went up from thence to Bethlehem, to be taxed; and passing through Jerusalem, they returned into Galilee, to their own City Nazareth. Here seems between these two Texts, such an Opposition concerning the Knowledge which our Lords Parents had of the City of Nazareth, that I confess it beyond my Ability, to offer Reasonable Terms, of agreeing these Two Evangelists, one with the other, upon this Particular. I am unwilling to surmise a Mistake in either of ●hem, because a great Part of the Verity of each of their Relations seems concerned in this Point; I therefore pray the Assistance of Men more knowing and learned than myself, to direct and support me in these Depths, wherein I think Elephants may swim  
A 6th. Instance of this kind, I take from Mat. 8.5. compared with Luke 7.2. In these Two Texts, our Two Evangelists relate the Circumstances of one lame Fact. Mat. says, That our Lord being at Capernaum, there came to him a Centurion, whose servant was sick, and told our Lord, that his sickness was a Palsy. And Jesus answering, said, I will come and heal him: Nay, replies the Centurion, I am not worthy that thou shouldst come under my roof, but speak the word only, and my servant shall be healed. Our Lord rejoins the Captain, and says, Go thy way, and as thou hast believed, so be it done unto thee. St. Luke relates it thus: This Centurion's servant was ready to die, and when he heard of Jesus, he sent unto him the Elders of the Jews, beseeching him that he would come and heal his servant. And they came to Jesus, desiring him to do this Kindness for the Captain, because he was a worthy Person, and a Lover of the Jews; and Jesus went with them towards the Captains House, and when he was not far from thence, the Centurion sent Friends to him, saying unto him, Lord, trouble not thyself, for I am not worthy that thou shouldst enter under my Roof; wherefore neither thought I myself worthy to come unto thee, but say in a word, and my Servant shall be healed. And Jesus thereupon turned him about, and discoursed with those that followed him; and they that were sent, returning to the House, found the Servant whole, that had been sick. Upon reading these two Relations, I think it plainly appears, That either this Centurion came Personally to our Lord, to request his Servant's Cure; or he did not come Personally to Christ for that purpose, but sent the Elders of the Jews to request that favour upon his behalf: Without that himself came either to Sight or Speech of our Lord upon that occasion, I find no ground, or reasonable guess, which of our Texts, deliver the absolute Truth in this Circumstance of the Fact, which they relate; but from this Variance, and the other Instances before recounted, I think it may reasonably be collected, That Men are not bound to take, and perhaps ought not to take, every Saying, or Sentence, which they find written in the Scriptures, to be an irrefragable Truth, and the very Word of God. And I am ready to apply this Tenet to the Say now in dispute with Mr. W. viz. Are not able to kill the Soul, and have no more that they can do. We find an apparent Variance between these Two Sayings, and that the Words of St. Luke, are adequate, and answerable to the Intent of our Lord's Doctrine in this place; whereas those of St. Matthew, have a double Aspect, and look as it were two ways: For one way it insinuates, that Persecutors can do no more harm after they have killed: Another way it seems next to an Assertion, that men's Souls live, and subsist in a state of Separation from their Bodies. I do not by the Context, or any other ways conceive, that our Lord did speak, or had any Intent to speak of the state of Men after Death, in this Doctrine; whence the Words, Are not able to kill the Soul, in that Prospect of intending to teach the state of Men after Death, seems quite besides our Lord's Meaning in this Doctrine; and if not quite out of it, yet very plainly collateral to it: And yet from this side-wind, the Maintainers of Separate Subsistence, draw the strongest Proof which they can find for maintaining their Opinion of the Separate Subsistence. I think, that upon perusal of this Argument, it will appear, the strength of this Proof is much weakened and abated, and will be found to be of much less force, than it seems to have, at the first reading or hearing thereof; and in this state of debilitation, I leave it, to prosecute my Observations upon Mr. W's Pages, as I did before.  
P. 64 Mr. W. pretends to take the disputed Words, as Comments one upon another, and says, that by Construction they may be made to intent one thing: And I am ready to grant, that by Construction, they may both of them be made, to serve the Meaning of our Lord in this Doctrine; but then, in our Collateral Point (which St. Luke doth not meddle with) there is a very great Variance between these two Expressions; for that the one proves strongly the Soul's Separate Subsistence, and the other proves it not, nor meddles with it at all: Which proves, that our Lord's Doctrine did not intent to speak of that Point in this place. And therefore our Question thereupon is, In what Words our Lord delivered this Doctrine? And the Conclusion is, That if he delivered this Doctrine, in the Words of St. Matthew, than they are a strong Proof of the Souls Separate Subsistence; but if his Doctrine were delivered in the Words of St. Luke, then there is no Proof at all in it, of the Souls Separate Subsistence. And I have before enough Argued on the side of St. Luke, and for the Probability, that his Text sets forth to us, the very Words wherein our Lord delivered this Doctrine.  
Mr. W. confesses, That Luke expresseth less than Matthew; but says, He never meant less. Which I think, intends, that the Meaning of Luke in his Text, was, That those who kill the Body, are not able to kill the Soul: Which Meaning doth not at all appear in the Words of Luke's Text, which do not say so: And how then Mr. W. should come to know that he meant so, I do not understand; and therefore I reject this Gloss upon that Text, as Mr. W's own Invention, or Fiction.   

The Fifth Argument.  
PAg. 65. Mr. W. raises an Argument, for the Soul's Separate Subsistence, from the Appearing of Moses and Elias, and discoursing with our Lord upon Mount Tabor; and says, That Moses could not appear there in his Person, Soul and Body; because Deut. 34.6. says, Moses died in the Land of Moab, and He [the Lord] buried him in a Valley there, over-against Beth-Peor; but no man knoweth of his Sepulchre unto this day.  
P 66. Mr. W. discoursing upon this Text, says, That Moses appearing at Mount Tabor, must be either alive in Spirit only, or else his Body was raised. Adding, I know that some conjecture, that his Body was raised; but they cannot prove that Conjecture, from Texts of Scripture. And therefore he thinks it more likely, that Moses appeared in Spirit only [intending I suppose in his Soul subsisting in a state of Separation after Death.] Which I think to be no more than a Conjecture, which he is not able to prove by Texts of Scripture, any more, than the former Conjecture can be so Proved. And to these Two Conjectures, I pretend to add a Third, viz. That Moses may not have died in the Mount but might be translated, or transported to Heaven in Person, as Enoch and Elias had before been: Which I offer to Prove, by his Appearing with Elias, at Mount Taber. It seems, they appeared both after a like manner, and the one as much in Person as the other. Mr. W. grants, that Elias did appear in Person; and Arguendo a simili, it appears most likely, that Moses did so too. As to the Text, which says, Moses died, and was buried; I think fit to consider by whom this Book of Deuteronomy might be written, and if the Promises thereof might be written by Moses, or his Direction; yet this closing Passage of it, about his own Death, and Burial, it seems could not be so. It appears not from whence the Opinion of his Death and Burial was derived, or how the Jews might come to know, that he so died, and was buried. Deut. 3.27. Go, get ye up into the Top of Pisgah, and take a view of the Land. And Chap. 34. says, Moses went up from the Plains of Moab, to the Top of Pisgah, and died there. The Words of both Texts, seem to intent, that Moses went up alone into the Top of this Mountain; and told the Jews before his going up, that he was to die there, and they never saw or heard more of him after that time; whence they might (according to the common course of the World in such Cases) reasonably enough conjecture, that he died there, and was buried according to the Custom of the World, without finding any Evidence or Truth of such a Burial. Whence I conceive his being buried, was but a Conjecture of the Jews, because they could not find what was become of the Body, altho' probably they made a great Search for it. Whence I Collect, that his dying in the Mount, and his being buried thereabouts, was but a Collection or Conjecture of the Jews, from his own not returning to them, and their not being able to find his Body by their most diligent Search. And Collecting from these Premises, I am ready to infer, (as a Probability) that Moses was translated, and therefore neither dead nor buried, and yet was never seen, or heard of after, nor could they by search find any place of his Burial, or what other ways was become of him; and I offer his Appearance at Mount Tabor, as the best ground I have for this Conjecture; conceiving, that it might please God the Jews might not know of that Translation; for that if they had known of his immediate going to Heaven, they might have been apt to direct Prayers thither to him, to intercede with God for their Nation, as he often successfully did, whilst he was here upon Earth. I have said before, that Mr. W's Opinion of Moses' appearing at Mount Tabor in Soul only, cannot be proved by any Text of Scripture, is but his, or (at the most) a humane Conjecture: And I grant, that his appearing in Person at Mount Tabor, is also a humane, but I think a more reasonable Conjecture. And to this whole fifth Argument drawn from men's Collections, and Conjectures thereupon, I Answer, That Men expect more Clear and Assertory Proofs of the Soul's Separate Subsistence, than this, or such like Arguments, can afford them.   

The Sixth Argument.  
PAg. 67. Mr. W. found'st his Sixth Argument, upon that which is delivered to us in the Parable of Dives: And first, he grants that Relation to be a Parable, and not a real Story; adding, That Parables are shadows of Discourse, by which, are set forth things that are real and substantial. And I grant they may be Instructive, concerning those Matters for whose Illustration they were purposely delivered; and yet even in those things I do not take them to be proving. Mr W. says further, That Tertullian, Augustine, and the rest of the Fathers, did much build their Faith (of the Souls Immortality, and of men's Happiness, or Misery, immediately after Death, before the Judgement of the Great Day) upon this Scripture. I observe, he avoids calling it, this Parable. I know not whether, what he says concerning the Father's building their Belief of such things upon this Parable, be true or not; but conceive, that if this Parable was really the principal Foundation of that Belief, it had but a very soft and sandy Foundation; so as the building thereupon erected, will not be enough able to resist the Storms, Rains, and Floods, which may happen to assault it.  
He further quotes Ireneus, and relates the gross Errors, which he and Tertullian fell into, by following this Parable too closely, viz. so far as to think, That a Separated Soul has a Shape, Eyes, Mouth, and other like Members of a Humane Body. He repeats his Concession again, That this Similitude of Dives and Lazarus, is not Historical, but Parabolical.  
P. 68 Mr. W. says, By Abraham's Bosom, is meant a Place of great Pleasure and Happiness, reserved for the Righteous, when they have finished this Life. And hereupon I observe a Variance between being carried to this Place of Pleasure, and a going before God, to an intermediate Judgement; and conceive, that the being carried to this Place, stands in Opposition to the Text of Solomon, The Spirit returns to God who gave it; for Lazarus in this Parable, neither went to God for Judgement, nor returned to Him by a natural Bent, or Power of its own, but was carried to this unknown Place, by the Ministry of Angels.  
P. 70. Mr. W. raises a Question, Whether the Words and Sense of this Parable, do speak of and import, a State of Persons presently after their Death, or such a State as shall overtake them at the Resurrection, and the last Judgement. And he spends divers Pages and Arguments, in Proving, That the Import of this Parable, points to a State, presently succeeding the Parties Death, and not to that State which shall follow low upon the Resurrection; but his Labour to this Purpose is needlessly bestowed upon me; or others, who may think as I do, That the Sense of this Parable, intends a State presently succeeding the Parties Death. Here Mr. W. says, Our Lord, by this Parable, intended to set forth an immediate state of Happiness for the Godly, and of Misery for the Wicked. I Reply to this, That there appears no Evidence in the Context of our Lord's Intent, how to Teach by this Parable: There is no Discourse in any Part of the Context, which might lead our Lord to speak of the State of Persons after Death; but the Context immediately foregoing, doth plainly intimate and prove the special Intent of our Lord in this Parable, was to Illustrate and Confirm a Sentence, which himself had lately before uttered, viz. That there are things highly esteemed among men, and yet are an Abomination in the sight of God. And to this Purpose, he describes the state of Dives, with such Circumstances, as make it highly esteemed and desired amongst Men; and sets Lazarus so low, and in a Condition so miserable, as one can hardly devise a worse Condition amongst Men; notwithstanding whereof, the Sequel of the Parable declares, That the state of Dives, though highly esteemed amongst Men, was in the whole of it, abominable to the sight of God, and Lazarus' state, tho' abominated by Men, was in the whole, more blessed than that of Dives was: And I conceive thereupon, that our present Parable was delivered by our Lord, with special Intent to illustrate this Doctrine, without any apparent Intent, to teach concerning the State of People after Death; and yet I do Agree, this Parable to set forth, or prove, that the common Opinion of the Jews at that time, was correspondent to the Descriptions made in this Parable; but I conceive withal, that divers Particulars therein specified, prove it to be a Jewish Conception of that Time, and not an Intent of our Lord, to teach either Jews, or Christians, what the true state of Men after Death, should be. First, It declares a great distance of space, to be between Dives and Lazarus; and that there was a great Gulf fixed, so that none could pass from the one Place to the other; and yet Abraham and Dives, had a familiar Discourse between them, without straining their Voices. Secondly, they saw, and knew, and spoke to one another, without the use of Eyes, or Tongue, or Ears, as Mr. W. will suppose, although the Text do not declare it to be so; but speaks of Dives, as having all these Members of a Man: And therefore I Collect, That if this Text prove (any thing of the state of Men after Death) it proves amongst the rest, that the Persons suffering, have Eyes, and Ears, and Tongue, and like Bodily Members, and that the Suffering there, is principally, if not only applied to the Body, and his Tongue being eminently tormented in that Flame, or Fire. Thirdly, this Parable imports, That the Tormented (and by the Rule of Contraries) the Happy Souls have Remembrance and Care, concerning those things they left upon Earth, and concern themselves about their Friend's Happiness or Misery: Whereas Solomon says, The Dead know not any thing; and David says, That in Death, all men's Thoughts perish; and Job agrees, That all Concerns perish with Death: And Solomon names particularly Mens Love and their Hatred. Isa. 38 18. Hezekiah sings to God, The Grave cannot praise thee, Death cannot celebrate thee; they that go down into the Pit, cannot hope, but the Living can only praise Thee, as I do this day. And thereupon I leave to Consideration, whether our Parable in this Point, do not oppose the forequoted, and divers other Texts of Scripture, and even the common Opinion of the Reformed Churches. Fourthly, I Recite a former Observation, That if our Parable intended Dives to be in Hell, in his Soul only, than Abraham and Dives, discoursed both unproperly, and untruly, in calling one another by the Names of Father and Son: For that Mr. W. and his Partakers, say, That was a Spirit newly created by God, which true Being and Subsistence, before it was infused, or injected into Dives, his newly procreated Body, without the Parents having any part in the Generation of it. Thus the Soul of Dives came not from Abraham, or any of his Posterity, and how is he then his Son? Mat. 22.42. Our Lord quotes David calling Christ his Lord, and demands, How is he then his Son? And the Jews were not able to Answer him a word to that Question. And this I apply to the Question which I last asked, and from the Premises I conclude, that our Lord, did not by this Parable, intent to teach the true State of Men after Death, but to Illustrate that Assertion which he had before delivered by a Similitude, drawn from that Opinion which the Jews then commonly held, of the State of Men after Death.   

The Seventh Argument.  
PAge 74. Mr. W. quotes Luke 23. and recites the History of the Thief upon the Cross, and the Promise made to him by Christ, of his being with him in Paradise. I say thereto, Mr. W. hath urged this Proof before in this Treatise; and I have given him thereto such an Answer, as satisfies my own Understanding: And because it is of some length, I have no mind here to repeat it, but rather make choice to offer an Argument raised from other Scriptures, in Impeachment of the Verity and Credit of this Relation; and begin with considering the Person of our Evangelist St. Luke, who was it seems converted to the Faith, by the Ministry of Paul, whose Emanuensis he is conceived to have been, in the writing of this Gospel: And it seems, that this Evangelist was not converted, till divers years after our Lord's Crucifixion; and we know that St. Paul was not only an Infidel, but a Persecuter of the Church, for some years after our Lord's Death. We no where find that either of them was present, beholding that Execution; and probable it is, that neither of them were so. In the Proem to his Gospel, Luke to Theophilus says thus: It seemed good to me, having had perfect understanding of all things, from the very first, to write unto ye in order, even as they delivered them to us, who from the beginning were Eye-witnesses, and Ministers of the Word. Thus he professes to write, from the Tradition of other Men, who had been Eye-witnesses of them, and Ministers of the Word: And of those Traditions, I conceive, this Relation of the Crucified Thief's Conversion, to be one. If we shall consider the other Three Evangelists, we must find them totally silent concerning this Fact; and that they do not concur with St. Luke, in their Testimonies concerning it. We have good Assurance that St. John was present at our Lord's Suffering, and continued with him till the Time of his Expiration; and yet he takes no Notice, nor makes any Mention of this Thief's Conversion: And yet I think the Fact was so Remarkable, as deserved to be Recorded, if he had known it to be done. St. Matthew was one of the Twelve called by Christ to be of his Apostles, and continued Faithful to him to the end; whence it seems likely, he might be one of the Beholders of this Tragedy, and yet he makes no Mention of this Thief's Conversion.  
Men generally suppose, That Mark writ his Gospel from the Mouth of St. Peter; and very probable it is, that that great Apostle was present at the Suffering of his Master; and yet St. Mark makes no Mention at all of this Conversion: And hereupon it seems to deserve our Enquiry, How Luke, who was not present at that Fact, should come to know the Particulars of it, when the other Three; Evangelists, either did not know it, or have utterly suppressed their Knowledge and the Mention of it. The Silence of the other Three Evangelists, seems a competent Ground to question the Verity of St. Luke's Relation; but that is not all, for Two other of the Evangelists, Matthew and Mark, give an opposite and contrarient Testimony, to that which St. Luke delivers concerning it. Mat. 27.44. There were two Thiefs crucified with our Lord, and the People which passed by whilst he was on the Cross, reviled him, saying, Save thyself if thou be the Son of God, and come down from the Cross: And the Thiefs also which were crucified with him, cast the same in his teeth. Which I conceive to be a True and Proper Translation of St. Matthew's Greek Words. Mark 15.27. With Christ they crucified two Thiefs, the one on his right hand, and the other on his left; and they that passed by, railed on him: and they that were crucified with him, reviled him. Both these Texts in Greek agree in their Expressions. Mat. 27.44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark 15.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here our Translators in St. Matthew, have rendered the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by, Casting in his Teeth; and in Mark they have rendered it by the Word Reviling, both which Translations import the same Actings in these Places: But both these Evangelists agree in Terminis, in their Plural Expressions, viz. that they who were Crucified with him did this, [they both did so.] Whence it seems consequent, That the one did not Rebuke the other for doing so, and became thereupon converted and rewarded, as St. Luke relates the Matter of this Fact. I have said before, that the Silence of the other Three Evangelists, may give a reasonable occasion, for Men to doubt the Verity of St. Luke's Relation; and then, that the Opposition which is thereunto made, by the concurrent Testimony of Matthew and Mark, evidencing the contrary, seems to be a firm Ground for Doubting, and even for Opposing the Truth of St. Luke's Relation, concerning this Conversion, and the Promise of our Lord, upon which his whole Argument is grounded, and must finally fail with the Verity of that Relation. I have said before, that my first Answer given to this Argument, satisfies my own Understanding; and I now thereunto Add, If I had not so good an Answer to his Argument, as hath before been given, I should be very apt to conceive, that the Causes which I have here produced, of doubting the Verity of St. Luke's Relation, would be a good and sufficient Answer to that Argument which M. W. hath drawn from so Questionable a Relation, which seems to make the Ground of his Argument shake under him; convincing, that no firm Argument can be drawn from so infirm and sandy a Relation.  
P. 76. Mr. W. quotes Grotius, and says, That after the Times of Esdras [who lived after the Reign of Atta●erxes, a fifth King of the Persians, after Cyrus, which was many years after the beginning of Cyrus 's Reign] when the State of Souls after this Life, began first to be spoke of in proper distinct Names, the Hebrews did usually call that state of felicity, wherein pious Souls, separate from their Bodies did enjoy Happiness before the Resurrection, the Garden of Eden. Hereupon I Observe, that both Grotius and Mr. W. do Agree, that it was after the Time of Esdras, when the State of Souls after this Life, began first to be spoken of in proper distinct Names [or Terms.] I find that Phericides Syrus is commonly accounted to be the first, who broached this Separate Opinion; and sought it amongst the Grecians, and it was very much Cultivated by his Scholar Pythagoras, and came down from him, to Socrates and Plato; and from them, to the Philosophers of succeeding Ages: And that Phericides, the Broacher of this Opinion, lived and taught in the Time of Cyrus the Great, wherein the Foundation of the Second Temple at Jerusalem was laid: And thence I Agree there is a good Probability, that after the Time of Esdras, the Doctrine of Separate Subsistence, might be farther Cultivated, and more distinctly Taught and Affirmed, than at any time before it had been; and that from thence the same descended among the Jews, and was commonly received by the most Part of that Nation, in the Time of our Lord's Ministry, and occasioned our Lord's framing the Parable of Dives, according to the common Conception, which the Jews had of such things in his Time.  
Mr. W. here Adds, That the Thief, by the Word Paradise, might well understand a Place of Happiness, or the Garden of Eden; that the Words of this Promise, intended, that he should be there to day; and that Christ said, To day he would remember him in the thing he asked, and would perform his Petition this day, and Heavens Joys shall attend thy departing Soul. Which last Saying, are Mr. W's own Words, and may pass for his Gloss upon the Text: But that which I principally Oppose in this Place, is the Design which he seems to draw, of limiting the Time of our Lord's Promise to the precise Time of a Day; that being a Limitation, which I think ought not to be received in this Place: But that our Lord's Term of, To Day, is well enough Answered, if the thing were performed, in some such short time after, as might well enough be called To Day. The Persons died on Friday Evening, and if they were in Paradise together upon Sunday after, it seems to me a sufficient fulfilling of our Lord's Saying, To day shalt thou be with me in Paradise.  
P. 79. Mr. W. says, He never heard of any Objection offered against his Argument drawn from this Text, but One, which was this, That some Men have offered a different Reading in Part of this Text, pretending it should be read, that our Lord said, Verily, I say unto you, to day, thou shalt be with me in Paradise. Mr. W. lays great Blame upon this Objection, which I find no Inclination in myself to defend; but let it stand, or fall, as to other men's Reasons shall appear requisite. But I Rely strongly upon the other Answer, which I have here given to Mr. W's Argument, drawn from our Lord's Words, in this Text; and have said, that Luke who was not present at this Fact, is the only Reporter of it to us; the other Three Evangelists passing it over in silence; and that Two of them say, the Thiefs, who were Crucified with him [the Two Thiefs, both of them] reviled him. St. Luke says, They did not both do so, but one of them only did it, and the other rebuked him for it, and had a Reward promised him for so doing: Whence it appears, I have two Witnesses against one, in maintenance of my Objection against my Opposer's Argument.  
P. 79. Mr. W. Concludes, That as the Soul of Christ, and the Penitent Thief, were immortal, so are the Souls of other Men. To this Saying of his, I give an easy Assent, but think he hath by no Means well proved, That either of their Souls had a Separate Subsistence, or were Immortal.   

The Eighth Argument.  
PAge 59 Mr. W. Argues Eighthly, from our Lord's words, Father, into thy hands I commend my Spirit; and St. Steven's words, Lord Jesus receive my Spirit: Where he will have the word Spirit, to signify and intent the Souls of these Petitioners, conceived by Mr. W. and his Party, to subsist in a State of Separation from the Body. This Argument he hath before offered in this Treatise, and there I have given it such an Answer, as satisfies my own Understanding, and there neither need, nor can give any other Answer thereunto, without repeating what I have there alleady delivered. I have said there, that in both these Petitions, the Greek Word or Term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used; and that our Translators have rendered it in English by the word Spirit; but that its Natural Signification intends Breath, or Spirit indifferently, and may be warrantably Translated by either of these English Terms, according as the Subject, or Matter of Discourse may require: And therefore I impute no fault nuto our Translators, for rendering it by the word Spirit, as they have done, conceiving it was intended, by the word Spirit in this Place, to signify the Spirit of Life in Man, which is one of the two Constituent Parts of his Person, and by the ordinary figure of Synecdoche, setting one Part for the Whole; the word Spirit here, seems to intent the whole Person: So as under this Term of Spirit, the Petitioners intended to recommend themselves, or their whole Persons, the one into the hands of his Father, under whose Custody, his Body, as well as his Soul, viz. his whole Person, remained, and was preserved, without seeing Corruption, until the Time and Hour of his Resurrection: And I conceive, St. Stephen's Prayer was made in a like Sense, and to the same Purpose that our Lord's was.  
Mr. W. says further, He does not know of any such Phraesed Petitions as these are, put up by either of them, or any other Person, in Prayer, but just at the Moment of dying. I will therefore refresh his Memory, by quoting to him, and our Readers, Psal. 31.6. where the very same Words are used: Into thy hands I commend my Spirit; for thou hast redeemed me, O Lord, thou God of Truth. (For any thing that appears) the Psalmist was in Health at the uttering of this Petition; but withal, in a state of great Trouble, as the foregoing Verses testify. And it thence seems somewhat Clear to my Understanding, that by these Words, our Prophet did not intent, to recommend to God's Protection, his Spirit of Life, or Seperative Soul only, but that rather in those Words, he intended, to recommend to God's Care and Protection, his whole Compositum of Soul and Body, his Person, or himself, without having any particular, or singular Respect to his Spirit of Life, or Soul, whatsoever the same might be: Which seems may be somewhat mo●e Cleared, by a short Paraphrase, Into thy hands, O God, I commend myself, for thou hast redeemed me. This I take to be the true Meaning of David's Words; and I take the Prayers of our Lord, and St. Steven, to be of the same Import, and that they have no such other Emphatical Signification, as Mr. W. in this place endeavours to put upon them.  
P. 80. he says, If his Interpretation of those Words be true, they clearly express the Souls Immortality. I do not deny this, but withal conceive, that his Interpretation of these Words, is not true, as my foregoing Answers testify; and then I think no man can believe, that they are a good Proof, or any Proof at all, for the Souls Separate Subsistence.  
P. 82. he says, The Word Spirit here, intends Separate Soul; and if it doth not mean so, he desires to know what it doth mean: And I have said before, that it intends the whole Person of the Petitioner, as it is a Compositum of Soul and Body.  
Mr. W. farther demands, What the word Spirit here means, and whether it mean the Life of the Body. Here I am at a loss what he means, by the Life of the Body; and if he doth not mean the Life of the Person, he means that which hath no good Sense in it; for the Body, quatenus tale, or divided from the Person, hath no sort of Life in it; as St. James tells us, A Body without a Spirit, is dead: And therefore, to mention the Life of the Body, without a Figurative Intent, inclines to the Nature of a Bull; in such manner, as if one should speak of the Life of a dead thing. He than demands, What? Is it the dead Carcase, the whole M●n, Body and Soul? Putting them together, as if the dead Carcase, was the whole Man, Body and Soul, intending to confound these Terms, and give to each of them an equipollent Signification; as if the dead Carcase, and the whole Man, Body and Soul, signified the same thing; whereas I must divide them, and say, The dead Carcase signifies one thing, and the whole Man, Body and Soul, or the Person, signifies another thing; and tho' the Carcase shall go to the Dust, as it was, yet the Person shall be preserved, the good sleeping in Christ, and the bad remaining under the Knowledge and Disposal of God, until the times of refreshing shall come from the Presence of the Lord, and the Trumpet shall sound, and all Persons who have lived, shall be raised, and summoned to the Judgement of the Great Day: And therefore, from the Words, as I have Expounded them, I think the direct contrary to what he says, that no good Argument can be raised from our first quoted Texts, for proving his Opinion of the Souls Separate Subsistence.   

The Ninth Argument.  
PAge 83. Mr. W. quotes Rom. 10.11. And if Christ be in you, the Body is dead, because of sin; but the Spirit is Life, because of Righteosness; and if the Spirit of him that raised up Jesus from the Dead, dwell in you, he that raised up Christ from the Dead, shall also quicken your Mortal Bodies, by his Spirit that dwelleth in you. And he says upon this Text, Methinks this Truth of the Souls Immortality, doth very clearly shine in the Evidence of this Scripture. I Answer, That what shines so clearly to him, I do not at all discover.  
P. 84. Mr. W. proceeds in a long Discourse, which I think rather confounds and misleads, than opens and declares the Meaning of St. Paul's Words; and yet I have no Intent to implicate myself with him upon that Subject, especially in many Words.  
P. 85. He raises an Exception out of St. Paul's Doctrine, but I think it is out of his own Brain and Invention, not perceiving, that Paul thought of such an Objection; nor that he makes or intends any Answer to it: But Mr. W. himself both tells the Tale, and gives the Answer. And there he says further, If you ask, How comes the Soul thus to over-live the Body? He Answers, by a perplexed Repetition of some other Words in the Chapter, which he pretends to Expound, as by an Old Rule, Mala Expositio corrumpit Textum; and then he draws out of that Exposition, what I do not find in the Text, but will not particularise, for avoiding of Length and Confusion.  
P. 86. Here he Propounds another Objection to St. Paul's Doctrine, and says, The Apostle was well ware of it, and therefore gave it an Answer. But I think he is mistaken in both, not finding by the Text, that St. Paul ever thought of it; and therefore did not design to give it an Answer; and specially, such an Answer as Mr. W. in this Place hath done. He proceeds, and raises a Third Objection against St. Paul's Doctrine, but doth not say the Apostle was ware of this, or made any Answer to it; but Mr. W's Invention and Construction, are ready to give it a full Answer; but not such an one as I am willing to Consent unto.  
P. 87. Mr. W. says, Having thus cleared up the Text, by giving you its Meaning, I proceed now to lay down my Argument, to prove, that the Soul of Man dieth not with the Body. I Answer, some other Man may possibly say, Having now confounded and implicated the Meaning of this Text by my Exposition I am enough by that means enabled to prove thereby, the Souls Separate Subsistence, which from the Text itself, without such handling of it, I should not be able to have done.  
P. 88 He pretends to prove, The Soul not subject to Death, because nothing is so, that is not subject to the Power of Death, and the Soul of the Believer is not so. I look upon this as a vain sort of Argument, and begging of the Question, increasing the Bulk of his Treatise, but adding no strength to his Proof. Here again he speaks of the Soul, by the Term of Her and She, as if he had proved her a separately distinct thing from the Man, or Person, a thing neither granted to him, nor proved by him.  
P. 89. He says again, The Spirit of a Believer, is not subject to the Law of Death: Which is the very Point in Question, and denied by his Opposers.  
P. 90. He pretends, That by what he hath said, it appears, that the Law of Death is executed only on the Body of a Believer. I Answer, that to me appers no such thing, but that the Law of Death is executed upon the Persons, both of Believers and Unbelievers, and that Death passed upon all, for that all have sinned; and do Agree with him, that not only the Body shall be raised at the Last Day, but that the whole Person shall be so raised to appear in Judgement, before the Tribunal of Christ: And withal I conceive, that our Author goes far for Arguments to prove his Tenet, when he catches at, and seems to rely upon such precarious Constructions, as he hath offered in this Argument.   

The Tenth Argument.  
PAge 90 Mr. W. quotes in proof of his Opinion 2 Cor. 5, 6 Therefore we are always 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  
P. 91. Hereupon Mr. W. with good reason places the difficulty in the meaning of St. Paul's doubled Expression, of being in the body, and absent from Christ; and being out of the body, and present with Christ; and then saith, That when Paul says, We are confident, that here by the We, that are always confident, he intends, the Soul or Spirit of himself, and the Soul and Spirit of the rest of the Believing Church: And if this be the true meaning of our Apostle in this Case, viz. That here is intended the Souls of him and his brethren, which at death will be absent from their bodies, and be present with the Lord; Then, says he, it proves the Souls of Men Separate, and are Immortal: but the former, says he, is true, therefore the later Than he offers to prove, that by the We, who would be absent from the body, the Apostle intends the Souls only of himself and other Believers; for what else is that of the Saints, that is absent from the body, and present with the Lord? Name the thing if you can; for, says he, it cannot mean the body nor the whole person; not the whole person, for that the whole man cannot be said to be at home in one part of the man, viz. his body; or absent from it; for the whole of anything cannot be contained in a part of it. P. 93. Then Mr. W puts a weak Objection against himself, and answers it. Upon this Argument I Agree with him, that the Difficulty lies, in finding out what St. Paul intends by the We, that would be absent from the Body, and present with the Lord: Whether it intends the Souls only of the Faithful, or their whole Persons? He says, It can only intent men's Souls: But I conceive, that it intends their Persons. And first, I Argue from the Apostles Terms of Expression, and do think, that if by the Term We, he only intended men's Souls, he hath very improperly expressed such a Meaning; for that if there be many Persons in an Assembly or Company, and one of them speaking for the rest, says, We decree, or expect, or desire, such a thing, how can it possibly be imagined, that the Speaker, intends only the Souls of those Persons do expect or desire? And therefore, if our Apostle, by his Term We, did intent only the Souls of Believers, I conceive it would have been hard for Men to have found out that Meaning, without such an Assistance and Direction as Mr. W. here offers them. I think the proper Signification of the Word We, in such Cases, is to denote the Men or the Persons, who are said to do any thing, and not any one Part or Parcel of such Persons, as it must do in this place, if it intended only the Souls of Believers. I take it for an old and good Rule amongst Expositors, that they should cast their Eyes upon the Contexts of those Places which they mean to Expound, that thereby they may discover the whole Scheme or Platform of the Writer's Intention; and then to employ their Talon, in drawing all that the Writer says, to prove his Meaning or fortify his Assertion: And therefore, I proceed to search what our Apostle says in his next foregoing Chapter concerning this Matter. Chap. 4.10. We are cast down but not destroyed, always bearing about in the Body the dying of our Lord Jesus. By Body I think the whole Person is here intended. The Text adds, That the Life of Jesus might be made manifest in our Body [or Person.] Ver. 14. We know, that he which raised up the Lord JESUS, shall raise up us also by JESUS, and shall present us with you. Ver. 16. Though our outward Man perish, yet the inward Man is renewed Day by Day: Intending the whole Man, degenerated or regenerated. Chap. 5.1. We know that if our Earthly House of this Tabernacle were dissolved, we have a Building of God; an House, not made with hands, eternal in the Heavens. For in this we groan earnestly, desiring to be clothed upon with our House which is from Heaven. And we that are in this Tabernacle do groan. being burdened; not for that we would be unclothed, but clothed upon, that Mortality might be swallowed up of Life: And we are always 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 present with the Lord: And we labour, that whether present or absent, we may be accepted of him; for we must all appear before the Judgement Seat of Christ, that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad. These Quotations have been transcribed, for making it appear, that the Intent of our Apostle in these Texts, was to discover to his Readers, Matters concerning the Resurrection, and the Last judgement. In the beginning of his Discourse, he professes to know, That he who raised up our Lord Jesus, shall raise us up also by Jesus: And in the end of this Discourse, St. Paul says, We must all appear before the Judgement Seat of Christ, and there receive Recompenses according to our Works. And hence I Collect, That the Texts which lie intermediate betwixt these Two, do most directly concern Matters pertaining to the Resurrection, and the manner of proceeding, which may at that time be expected; and from these Premises, I gather, that in Mr. W's proving Text, the Words, Absent from the Body, and present with the Lord, do intent the Presence and Absence of the whol● Person, with the Lord, or from the Lord; and do Expound the Apostles Meaning to be, that Men cannot be present with the Lord, without being absent from their fleshly Bodies. 1 Cor. 15.50. says, Flesh and Blood cannot inherit the Kingdom of God; and therefore Paul desires to be absent from this sort of Body, that he may be present with the Lord in another sort of Body. Ver. 40. There are Celestial Bodies, and Bodies Terrestrial. Ver. 44. There is a Natural Body, and there is a Spiritual Body. V 46. First, that which is Natural and afterward that which is Spiritual. V 49. And as we have born the Image of the Earthly, so shall we bear the Image of the Heavenly. V 51. St. Paul shows us a Mystery, we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye (for at the sound of the last Trumpet, the Dead shall be raised incorruptible, and we [such Saints as are then upon Earth] shall be changed; for this Corruptible must put on Incorruption, and this Mortal must put on Immortality. I say then, That by St. Paul's Absent from the Body, and present with the Lord, in this Place, he intended the Change , and that his natural fleshly Body, should be changed into a Spiritual Heavenly Body; and that he might not longer be absent from the Lord in his Fleshly Body, but might have it changed into a Spiritual Body, in which he might be present with the Lord. 1 Thes. 4.15. This we say unto you, by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them that are asleep; for the Lord himself shall descend with a shout, and the dead in Christ shall rise first; then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air, and so shall we ever be with the Lord. Hence I Infer, That after our Earthly Tabernacle is so dissolved, or as that our Earthly or Fleshly Bodies, are by this Change, clothed upon with our House that is from Heaven, or those Spiritual Heavenly Bodies; we shall together with the newly raised Persons, meet the Lord in the Air, and so shall remain with the Lord for ever. St. Paul in this Discourse, makes no mention at all of Death, or Dying, or any sort of Separation of the Soul from the Body, but seems to reject that Intent, when he says, He does not desire to be unclothed: Which I think, intends to die; but desires to be clothed upon, that Mortality might be swallowed up of Life: Which will clearly be effected, by changing his Fleshly Natural Body, into a Spiritual, or Heavenly Body, in which Men shall be present with the Lord for ever. 1 Joh. 3.2. Beloved, it doth not yet appear, what we shall be, but me know that when He [Christ] shall appear, we shall be like him, and our vile Bodies shall be changed, and made like his Glorious Body. It may also be observed, what St. Paul intends by his Term We; for in the quoted Text, he says We desire to be absent from the Body, and present with the Lord: And elsewhere says, We shall not all sleep, but we shall all be changed. Also, We that are alive, shall not prevent them that are asleep. Also, We shall be caught up to the Clouds, to meet the Lord, and remain ever with him. In all these We's, it seems plain, the Apostle intends, the Persons of Believers, and not their Souls only. Concerning this Desire of being Absent from the Body, and present with the Lord, it seems observable, That the Church of that time expected our Lord's Second Coming, within some indifferent, or short space, or compass of Time, such as that possibly some of them might live till the Accomplishment of it. Our Lord speaking of the Signs of his Coming, says, This Generation shall not pass, until all things be fulfilled: And elsewhere tells his Auditors, the Signs and Glory of his Second Coming, and says, Then look up, and lift up your heads, for your Redemption draweth nigh; as if some of them might live unto that Time. In the Apostolic Writings, we often find their Times expressed, by the Terms of Last Time; and they thought that upon them, the Ends of the World were come: and we find it written, The time is short, therefore he that is filthy, let him be filthy still; and he that is holy, let him be holy still: As if there were scarce time of a REFORMATION before the Coming of our Lord. Rev. 3.11. Behold I come quickly, hold fast that which thou hast. 1 John 1.18. Little children it is now the last time, and Antichrist is already at work. Heb. 1.1. God who in former times spoke unto us by his prophets, hath in these last times spoken unto us by his Son. Jam. 5.7. Be patiented, brethren, unto the coming of our Lord and establish your hearts; for the coming of the Lord draweth nigh: Rev. 22 7. Behold, I come quickly, and the time is at hand, and behold I come quickly, and my reward is with me. Ver. 20. He which testifieth these things, saith, surely I come quickly; Amen, even so, come Lord Jesus. The Spirit and the Bride say come. Our Lord answers, I come quickly, and the Church replies, even so come Lord Jesus [come quickly.] It seems to have been the Custom of that Age to pray for the speedy coming of our Lord to Judgement; and that the days intermediate thereunto might be shortened, and that the expected Change of their Mortal into Immortal Bodies, might be accomplished with the most speed that was possible: And upon these grounds St. Paul as well as other believers, desired hearty to be absent from their fleshly bodies, that they might be present with the Lord in their spiritual ones. And upon this Canvas, I am satisfied in my own understanding, that St. Paul's being absent from the Body, and present with the Lord, aught to be expounded as I have before declared: And thereupon it will be easily concluded, that Mr. Ws. Tenth Argument grounded upon the Text of St. Paul before quoted, is not a sufficient, a sound, or a good Argument, for proving of the Souls Separate Subsistence.   

The Eleventh Argument.  
PAge 94. Mr. W. quotes 2 Cor. 12.2. I knew a man about fourteen years ago, whether in the body, or out of the body, I cannot tell: Ver 3. And I knew such a man, whether in the body, or out of the body, I cannot tell; how that he was caught up into Paradise, and heard unspeakable words, not lawful to be uttered. Hence Mr. W. says he argues, That what is capable of being separated from the Body, and in this Separate State to be in Paradise; and in this Paradise, to hear Words spoken, that must needs be immortal; but the Soul is capable of all this: Ergo, First, he pretends to prove the Souls Capacity of being separated from the Body [which all Readers will presently perceive to be the very Point hitherto disputed between us,] but the best Proof which he brings thereof, is his own Supposal, that the Apostle knew it to be so separable; and thereupon he says, The Apostle thought there was some such part of himself, as might be separable from his Body; for no Man can ever doubt the Being of a Thing, which he knows is uncapable to be: And hereupon he thinks the Apostle doth evidently suppose, his Soul was capable of being out of the Body: which amounts to thus much, that he supposes the Apostle supposes the thing to be as he would have it; whereas in the Text we find no mention of such things as he supposes; for in St. Paul's Words, there is no mention made of a Soul, or any other Part of the Person, that ever did, or can subsist in a State of Separation from the Body. Next, there is no mention made of a Separation of any thing from the Body: Nor is it said, that any Part or Parcel of St. Paul's Person, was separated from himself; or that there was any one Parcel of him divided from his Person; and much less, that the Divided Part could subsist in a State of Separation from the Body: Whence I conceive, that what he here says concerning a Separation of one Part of St Paul, from another, springs from his own pregnant Invention, without finding any good ground for it in the Text; or that St. Paul did by his Words, either in the Body, or out of the Body, intent to teach, or discover to his Proselytes, that the Soul could be separated from the Body; and much less, that it could subsist by its self in such a State of Separation from the Body: But I conceive with some Clearness, our Apostles Meaning in those Words, In the Body▪ or out of the Body, was very different from Mr. W's Supposals, and intended only to express thus much, That himself had been caught [or rapt] up, into the Third Heavens, where he heard unspeakable Words, not lawful to be uttered; and that he was in some doubt, whether this Rapture was of his whole Person, or of his Mind, or Intellect only. The things which were revealed to him in this Rapture, he had so clear and perfect a Perception of, as he thought he could not more clearly and fully have understood them, if they had been perceived by his Bodily Senses of Hearing and Seeing; and therefore he apprehended, that this Rapture might be of his whole Person; and that he did hear and see with his Bodily Organs, those things which were then revealed to him; and yet, because such Raptures of the Person had not before been known, he thought there was great Reason to doubt of that kind of Rapture; and from grounds of Reason and Practice, to conceive, That this Rapture was more likely to be of his Mind and Intellect only, than of his whole Person, Body and Soul together: And for the better proving the Apostles Intent in this Place, to be such as before is said, some other Texts of Scripture shall be produced, wherein Facts, parallel to this Rapture, are related: Acts 10.9. says, Another great Apostle, St. Peter, went up upon the Tanner's House to pray, and there he fell into a Trance, and saw Heaven opened, and a Vessel descending unto him, like a great Sheet fastened at the four Corners, and there came a Voice to him, saying, Peter, Kill and Eat: Peter excused himself; upon which, a second Voice called to him, saying, What God hath cleansed, call not thou common. And it seems, these things were perceived by St. Peter, as if he had seen and heard them by his Bodily Organs; and they were as well imprinted upon his Memory: For he told Cornelius, and his Company, that God had showed him [lately] that he should not call any Man common, or unclean. This Apostle might be well enough assured, that this was not a Rapture of his whole Person, but a Trance, or Transport of his Mind only; and yet he perceived things as perfectly, as if he had heard and seen them with his Bodily Organs. Numb. 24.334. Balaam took up his Parable, and said, the Man whose Eyes are opened, hath said: He hath said, which heard the Words of God, which saw the Vision of the Almighty, falling into a Trance but having his eyes open. Ver. 15. He repeats the same Words of falling into a Trance, and having his Eyes open; and then reveals to Balak and his Court, the utter Destruction of Amalek by Saul; and that Ships shall come from the Coast of Chittim, and afflict Ashur and Eber: Which seems to intent the Macedonian Invasion of the East, and possibly the Roman also. Ver. 17. says, I shall see him, but not now; I shall behold him, but not nigh; there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel. By which great things shall be done, commonly interpreted, to intent Christ and his Kingdom, the space of 1500 years before the same appeared. It seems, though Balaam in this Trance had his Eyes open, yet he saw not these Revelations, or Visions, with his Bodily Eyes, but by the perceptive Power of his Mind, which was all this while intranced; and though the Body was Partaker of this Trance, yet were the Bodily Senses no Actors in it, but all was done by the perceptive Powers of his Mind intranced. 1 Kings 22, 19 The Prophet Micaiah, the Son of Imiah, says thus to the Kings of Israel and Judah, I saw the Lord sitting on his Throne, and all the Host of Heaven standing by him on his right hand, and on his left: And then he saw also a Spirit, which came and stood forth before the Lord, and declared how he would entice Ahab, to go up and fall at Ramoth-Gilead. It seems hereupon, that this Prophet was rapt into Heaven, as St. Paul was; for that in any other Place he could not have seen the things here related; and which he says he saw and perceived as clearly as if he had seen them with his Bodily Eyes and Ears; and was full of Confidence, that they would prove true as they did: And yet I conceive, that this Rapture was only of his Mind, and that to him so intranced, all these things were perfectly revealed. Rev. 4.1. John looked and behold a door was opened in Heaven, and he heard a Voice as it were of a Trumpet, which said, Come up hither, and I will show thee things which must be hereafter; and immediately he was in the Spirit, and behold a Throne was set in Heaven. And from thence he prosecutes his Revelation of things afterwards to be performed. Our Apostle doth not say here, That his Spirit was transported into Heaven, or that he was there in his Soul only; but says, Immediately I was in the Spirit [I myself was there my Person was there in the Spirit:] So that, all which was there revealed, was so revealed to himself, or Person, without Mention of any Separation of his Soul from his Body, any more than St. Paul hath mentioned it in his proving Text. Whence I conceive, that during the space of this Revelation, St. John was in a Rapture, or Transport of his Mind, as other Prophets had been before him; and yet he had so perfect a Perception of the things revealed, and was so well assured of the Truth of them, and remembered them so well, as if he had perceived and known them with his Bodily Senses of Seeing and Hearing, and remembered them as well; and he might possibly be as uncertain as St. Paul was, whether this was a Rapture of his Person into Heaven, or that it was only a Rapture of his Mind,, wherein this Revelation was made to him. I have quoted these Four Parallel Texts of Scripture, to evince, or persuade, that St. Paul, in our Proving Text, did not doubt whether his Soul was actually separated from his Body, but whether his Rapture into the Third Heaven, was a Transport of his Person thither, or whether this Transport was only a Rapture of his Mind. I am (by what hath been said) satisfied in my own Understanding, that St. Paul did not intent in this Text, to teach concerning the Separation of the Soul from the Body, or that the Soul could subsist in such a State of Separation; and therefore I think, that the Argument which Mr. W. draws from this Text, for Proof the Souls Separate Subsistence, is unsound and fallacious, and is by no means a good Proof of the Souls Separate Subsistence.   

The Twelfth Argument.  
PAge 97. Phil. 1.21, 23. To me to die, is gain; for I am in a strait betwixt two, having a desire to departed and to be with Christ, which is far better. Hereupon Mr. W. argues, That if St. Paul's Soul was Immortal, then are all men's Souls Immortal. But Paul's Soul, he says, was Immortal; Ergo, He proves Paul's Soul to be Immortal, by saying, If Paul's Soul was in a better Condition at the Death of his Body, than when it lived therein, then was his Soul Immortal: But he says, Paul's Soul was in a better Condition after his Death, than when alive; which he proves, by ●aying, That which gained by the Death of the Body, was much better out of the Body, than in the Body: But Paul's Soul gained by the Death of his Body; and therefore was in a much better Condition out of it than before. This he proves▪ by Paul's saying, To die was gain. Secondly, because the Soul at the Death of the Body, he says, would obtain such a Being with Christ, as it had not in the Body. Hence he Concludes the Souls of good Men are more happy out of the Body than in it; and they cannot be so except they subsist in a State of Separation from the Body.  
P. 98. Mr. W. Objects thus against his own Argument, That Paul in this Text, speaks not a Word of his Soul▪ but only of himself, or his whole Person, and that it is not fair for Mr. W. to argue a greater happiness of his Soul only at Death, from St. Paul's speaking of a better condition that himself should enjoy at Death. To this Objection he answers, That Paul must in this Text, when he speaks of himself, only be understood, as intending his Soul, because Death could not possibly be again to his Body, nor could Death bring him to a more blessed presence with Christ, than he had whilst alive: And against his own Doctrine he puts another Objection, P. 99 as if some had said, That Paul's desire to be with Christ after Death, was only in expectation of happiness at the Resurrection. Then Mr. W. answers this Objection, which is not owned by me, or any other which I have heard or read of; and therefore it passes with me for another Man of Straw, set up by himself to be battered down again by the same hand. Phil. 20. I hope that in nothing I shall be ashamed, but that Christ shall be magnified in my body, whether it be by life or by death; for to me to live is Christ, and to die is gain: but if I live in the flesh, this is the fruit of my labour: what I should choose I wots not, but am in a straight betwixt two; having a desire to departed and be with Christ, which is far better: nevertheless, to abide in the flesh is more needful for you.  
I observe upon this Text, that there is no mention of the Soul made in it, although there is mention of the Body, that Christ shall be magnified in it; intending his Person, by the Name of his Body. In all the rest of the Text there is nothing else denoted, but by the Terms of I and Me; both which do properly denote and signify the Person and all that which Mr. W. has raised out of this Text, concerning the Soul or its Subsistence in a Separate State from the Body, seems to be the proper effect of his own Invention, and not really founded upon St. Paul's Text before quoted. Mr. W. hath said from the Text, That to die is gain, and that to die is better than to live here. These two Say may I think be very properly applied to the Person; that it may be gain for some Persons to die, rather than live; and consequently, that it is better for such Persons to die, than to live here.  
Thirdly, he says, St. Paul gives the Reason, why it is better for him to die, than to live here; because, in departing hence, he shall be with Christ. I Answer, We do not read in this Text, That Paul chose rather to die, because than he should be with Christ; but says, That if he did die, he should be with Christ: He had other Reasons for choosing Death, rather than Life; and took that for a Comfort and Support, in obtaining this Choice, that after Death, he should still be with Christ, in a State of Rest and Quietness, which would be far better for him, than that State which he now endured in this World; Coloss. 1.24. I Paul, do now rejoice in my Sufferings for you, and fill up that which is behind of the Afflictions of Christ in my flesh, for his Body's sake, which is the Church. We know, that Christ's Sufferings for his Body sake, the Church, were great; to which Paul in this place, compares his own Sufferings; and therefore we have reason to think they were great also. Eph. 3.13. I desire that ye faint not at my Tribulation. Philem. v. 9 This Apostle was then Paul the Aged, and a Prisoner of Jesus Christ. 2 Tim. 4.6. Paul says, I am ready to be offered, and the time of my departure is at hand. Ver. 16. At my first Answer no man stood with me, but all men forsook me; but God stood with me, and I was delivered out of the mouth of the Lion. Philip. 4.14. The Philippians had sent a Present to supply St. Paul's Wants, and in return he says, Ye have well done, that ye did communicate with my Affliction, and supply my Wants; and prays God to bless them for their so doing. The several Texts thus collected, seem to declare to us, the State of St. Paul's Person at that time; He was Paul the Aged, a Prisoner, under a necessitous and wanting Condition, ready to be offered up by a dolorous Death, having but lately escaped out of the Mouth of the Lion; and that he lay continually under great Afflictions for the Church's sake, and had the Care of all the Churches lying upon him: All which Particulars considered, our Apostle had great Reason to choose Death, rather than Life in all such Respects as did only concern himself; for that by Death, he should be delivered from the manifold Afflictions and Tribulations, beforenamed, and thereby attain a state of Rest and Blessedness in the Lord. Rev. 14.13. John heard a Voice from Heaven, commanding him to write, Blessed are the dead which die in the Lord; yea, saith the Spirit, that they may rest from their labours, and their works do follow them. Rom. 14.8. Whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord's. Chap. 8.35. Who shall separate us from the Love of Christ? Ver. 38. I am persuaded, that neither Death nor Life, nor Angels, nor any other Creature, shall be able to separate us from the Love of God, which is in Christ Jesus ' our Lord. Here we may observe, Life and Death are made indifferent things to Believers, such as seem neither to hinder, nor further the State or Condition of them; or to be either of them greatly desired by Christians in this World, but rather ought to be referred to the Will and Appointment of God. Luk. 20.38. God calls Himself, The God of Abraham, Isaac, and Jacob, and yet the Text says, He is not the God of the dead, but of the living; for all live unto him. Which to my Apprehension, proves what before is said, That whether we live or die, we are the Lord's; during Life, we live and move in Him; and when we die, we rest and sleep in Him, in expectation to be raised by Him at his Second Coming. And from the Premises I Argue, That all Mr. W's Suppositions and Surmises, concerning the Soul, and the Separate State of it, are ill grounded and unsound. We read of many Persons, whose Conditions were so much distressed, that with Job they have hearty desired Death, and would be ready with him to dig for it, as other Men would do for hidden Treasure; the very Aged and Sickly [one of which I am] will easily be persuaded, to think Death a Gain to them, and to desire it accordingly. The present Time affords a rare Example, of a young, rich, and otherwise happy Lord, who by a Pistol Bullet took away his own Life at the Bath, merely to rid and free himself from such sharp Pains of the Gout and Stone, as then oppressed him: And daily Experience assures us, that the Consideration and Hope of Death, is one of the greatest Supports under men's present Sufferings, and is by such Persons accordingly desired; and thus they are at apparent Agreement with St. Paul's Opinion, That for them to die is Gain, although their Expectations of future Happiness, may be nothing so well grounded as his was. It may be also observed, I have a desire to departed, and be with Christ, which is far better: Not saying, He desired to departed, that he might be with Christ; but that though he did departed, he knew he should still be with Christ, so as his Departure and being with Christ, do both stand well together; he had a Being with Christ, whilst he was alive, and he doubted not of having a like Being with Christ, when he was dead; and that a more peaceable and quiet Being, than he had whilst he was here; and therefore that Estate was the more desirable, and the more gainful. If a Person go to his Friends, or his Father's House, he may truly he said to be with such a Friend or Father, either sleeping or waking; and we know Death is compared to a Sleep, the Scripture usually calls it so; and really and truly, it is no other, but a sound and lasting Sleep, to continue unto the Sound of the last Trumpet, at whose Summons the Dead shall be raised; and those who are alive upon Earth, shall have their Persons changed. St. Paul does not say, that he, or any other Person, is more present with the Lord when dead, than alive; but that in both Estates, Men are alike present with the Lord: For, If we live, we live unto the Lord; and if we die, we die unto the Lord; so as whether we live or die, we are the Lord's. Neither Death nor Life can separate us from the Love of God in Christ Jesus. So it seems, whether we live or die, we are alike with Christ, and have no more Being with him dead, than when alive; but that in both these States we have alike Being with him. This Exposition of St. Paul's present Text, I conceive to be sound and true; and that Mr. W's is Erroneous: For that, this my Construction applies St. Paul's Terms of I and Me, to denote and intent his whole Person, as in their proper Signification they do; whereas Mr. W. applies them, to signify only one Part of his Person, viz. our Author's sort of Soul, concerning which, our Dispute is, Whether there is any such thing in the World, or not. Next Mr. W. takes up the Bulk of his Argument, in a Discourse concerning the Soul, its Separate Subsistence after Death, and its enjoying Happiness in that Estate; whereas, in St. Paul's whole Text, there are no words which mention any of these things, or give us any Information concerning them, or any of them. I leave therefore his Construction, as a Mistake of the Apostle's Meaning, and think I have Reason to conclude, That Mr. W's Argument drawn from this Text, is not a sufficient, nor a good Argument to prove the Subsistence of the Soul, in a State of Separation from the Body.   

The Thirteenth Argument.  
PAge 100 Colos. 1.19, 20. It pleased the Father, that in him should all Fullness dwell, and (having made Peace through the Blood of the Cross) by him to reconcile all things to himself; by him I say, whether they be things in Earth, or things in Heaven.  
P. 101. Mr. W. says, There were Souls of Men in Heaven, when St. Paul writ this Epistle; because the Apostle says, there were things in Heaven reconciled by the Blood of the Cross: But there are no such things in Heaven reconciled by the Blood of the Cross, except they be the Souls of some Holy Men that went hence: Then he expresses a Desire to know what Men can say to this Argument. And therefore I say to it, That by his own Expression it appears, he says he knows not what; for he says, He knows not that there are any other things in Heaven, which need Reconciliation to God by Christ, except Men will take these things to be the Souls of departed Persons. But if Men will not accept of this Meaning, than he knows not what the Apostle can mean, by things in Heaven reconciled to God by Christ: Which intends no more, than that he doth not otherways know, what the Things in Heaven reconciled to God by Christ, may mean: Which I take for a Confession, That he doth not know what Paul meant by these things in Heaven.  
Secondly, I conceive he doth not know, that there are any Souls in Heaven; because if he did, he should be able to make such a Demonstration, or Description of their Being, and of their being there, as other Men, who are willing, might be able to understand and conceive. He hath taken Pains to write this Treatise, and therein hath already produced Thirteen Arguments in Proof of this Tenet, but very unsuccessfully, as those who peruse these Observations will easily discover. The Perusers of this Argument, will I think easily find, That Mr. W. must have Two Things granted him, before he can pretend to prove any thing by this Argument. First, That there are no things in Heaven, which need Reconciliation to God, unless Men will admit, that Humane Souls are there. And therefore, Secondly, he would persuade Men to admit of his Position, That there are Souls in Heaven. But I think fit to reject both these Proposals, and say, First, That there may be other Things in Heaven, besides Souls, which may need a Reconciliation to God by Christ. And Secondly, to conceive, that possibly, or even probably, there are not, nor ever were, any Humane Souls in Heaven, nor in any other Place in the World, except in their own proper and peculiar Bodies. Here Mr. W. puts another slight Objection against his own Opinion, and answers it.  
P. 102. Mr. W. demands, If there be any things else in Heaven, besides the Souls of Men, which need a Reconciliation to God, What are those things? I Answer, I do not know what those things are; and alike Confession of his Ignorance concerning this Subject, would better have become Mr. W. than his groundless Guesses, at what is meant in this Text, by St. Paul's Expression, of Things in Heaven; and the supplying his Ignorance therein, by a bold but Erroneous Guests, That by Things in Heaven, St. Paul intended the Separate Souls of Men, of which the Text makes no mention at all; and his Supposal, that there were Separate Souls, hath no better Foundation than his own Supposal, which hath very little Power to convince intelligent Persons, That Humane Souls have any sort of Subsistence in a state of Separation from the Body.   

The Fourteenth Argument.  
PAge 102. Heb. 12.23. We are come to the Spirits of just Men made perfect. Mr. W. gins this Argument, with somewhat a long Comparison between the Law and the Gospel, which makes little to our Point, and therefore I pass it over.  
P. 104. Mr. W. says (as he is very apt to do) That the Souls or Spirits of Men, are Immortal; and therefore it is a very great Truth that they are Immortal; And adds, Those Souls which the Gospel reveals to be alive out of their Bodies, are thereby proved to be Immortal; but the Gospel reveals that the Souls of just Men are alive out of their Bodies; therefore the Souls of Men are alive out of their Bodies; therefore the Souls of Men are Immortal. Mr. W. says, The Gospel revealeth, that the Spirits of just Men are alive out of their Bodies: Because the Text says they were made perfect; and there is no Perfection in Death.  
P. 105. He says, We have a Right to the Society of those Spirits of just Men mude perfect, which we shall have in possession when we depart hence: But I find neither such Words, nor Things, in his Text, viz. That we shall come to that Society when we depart hence; so as I must repute it his own Addition to the Words of the Text, which doth not appoint the Time for our coming to that Society. I find Mr. W. has only quoted so much of this Text, as seemeth most to support his own Opinion; and therefore I intent to quote it somewhat more largely. Heb. 12.22. Ye are come unto Mount Zion, and to the Heavenly Jerusalem, or City of God, to the Company of Angels, to the general Assembly and Church of the first Born; and to God the Judge of all, and to the Spirits of just Men made perfect, and to Jesus the Mediator of the New Covenant. Ver. 25. See that ye refuse not him that speaketh, whose Voice (at the giving of the Law) shook the Earth; but now he hath promised, saying, yet once more I shake not the Earth only, but also Heaven; and this signifies the removal of those things which are shaken, and that we shall receive a Kingdom which cannot be removed. The Words of our Text thus fully quoted, do by no means import, That Men or their Souls, shall come to the enjoyment of those things at their Deaths, as Mr. W. hath erroneously suggested, but the words of the Text run in the present Tense, Ye are come to the things which I here report to you, viz. Ye are come to the City of the Living God, the Heavenly Jerusalem, to the Angels, and to the general Assembly and Church of the First Born, when not only the Earth shall be shaken, but also Heaven, and the things so shaken shall be removed. I conceive, that the Description here made, doth very properly denote, the Time of the Resurrection, and the great Day of Judgement; For at that time we are instructed by the Scripture, to expect the things here mentioned: God and Christ attended by the Angels, and the Church of the First Born, consisting of Just Men, made perfect, both in their Spirits, and in their Bodies, to the City of God, or the New Jerusalem, which St. John tells us, Shall come down from God out of Heaven, as a Bride adorned for her Husband, at, or after the time of the Resurrection; after Heaven and Earth have been shaken, and are removed. This I conceive to be the Time pointed at in this Text; and I think these Descriptions are not applicable to any other Time, nor hath Mr. W. mentioned any other Time for their Accomplishment, saving that at men's Death, and for which he hath no Warrant from any words of this Text; and as to the words in present, Ye are come to these Glories; I think they are most apt to intent, A coming to them by Faith, whilst we are in this World: Such a Faith, as is the Evidence of things not seen; but we have direction to hold fast our Hope and Expectation of them until the End, when we may look for a Crown, or Crowns of Life, to be then distributed to all who love our Lords Second Appearing: And then only (I conceive may we hope to be made Partakers of all that Company and Happiness, which in this Text are particularly recited.  
And from this Exposition, the Conclusion will be easily drawn, That Mr. W's Fourteenth Argument, hath very little force to prove the Subsistence of men's Souls in a State of Separation from their Bodies.   

The Fifteenth Argument.  
PAge 108. Heb. 11.39, 40. These having all obtained a good Report through Faith, received not the Promise; God having provided some better thing for us; that they without us should not be made perfect. Hereupon Mr. W. says, This seems a very obscure Text, especially applied as a Proof of the Souls Immortality. To this I Agree, and Prognosticate, That the Proof which it makes of the Soul's Immortality, will fall out accordingly, viz. That it will be both very obscure and weak. Mr. W. further says, It is evident the Apostle here speaks of some special Promise that the Patriarches had received; the fulfilling whereof they never lived to see; and which was made to appear to the Church, at, or before the writing of this Epistle. So he will have this Promise to import the Manifestation of the Son of God in the Flesh: And he than puts the Question, How can it be said, that they who died in the Faith of this Promise, are made perfect (with the then present Church) by the fulfilling that Promise, in the Manifestation of the Son of God? And thereto he Answers, That Angels did desire to look into, and be better informed in this Mystery, until Christ came in the Flesh, and proved himself by Miracles, to be the Messiah; and then their Knowledge thereof was perfected. And he says, The Case was the same with the Spirits of those deceased Patriarches in Heaven. That there were Spirits of the deceased Patriarches in Heaven, he ought first to have proved, as the very Point which is now disputed between us: that he here offers to suppose it as a Truth, seems to be a clear begging of the Question, which I must refuse to grant him; and then this whole Argument becomes Abortive, and can proceed no farther.  
P. 112. Mr. W. says, Till you that oppose, can give me a better Interpretation of this obscure Text, I will Conclude, that the Interpretation [or Opinion] is false, and mine is true. I Answer, That Mr. W. may conclude what he pleases, from his unproved, and only supposed Premises; but that can be no Argument to others, for their Agreement with his Supposals: And therefore I am very apt to Conclude, That there is neither Truth nor Force in this Argument.   

The Sixteenth Argument.  
PAge 112 1 Pet. 3.19, 20. By which also he went and preached to the Spirits in Prison, which sometime were disobedient in the Times of Noah. Hereupon Mr. W. says, He waves the Interpretation which the Papists make of this Text: And gives you another of his own, which agrees better with the Reformed Churches; and then says, These Spirits in Prison which Christ preached to, must be taken to intent the Souls of wicked Men in Hell: Which I may not suffer to pass for a Truth, before he have proved Three other Points, First, That there are such Separate Souls of Men in rerum natura. Secondly, That there is in Being, such a Local Hell, as he supposes the Devils and wicked Persons now to be in; and that such a Place there was in the Time of Noah. Thirdly, That our Lord in the Time of Noah, did go into the Local Hell, and preach to the Spirits there imprisoned: And when these Preliminaries are well proved by him, I will better consider his Argument, and give him a further Answer to it. In the mean time, I quote to him, 2 Pet. 2.4. God cast the Angels that sinned, down to Hell, and delivered them into Chains of Darkness, to be reserved into Judgement. Judas 6. The wicked Angels God hath reserved in Chains of Darkness, unto the Judgement of the Great Day. I do not know any other Text of Scripture, which speaks of Spirits in Prison, but these Two; which also tell us what these Spirits were, and where their Prison was, but takes no notice of any Souls that were there; nor doth any other Text of Scripture make mention of any Separate Souls being there. The Parable of Dives speaks of his Soul being there, but not in Soul only; for there he is described as in his Person, having Eyes, Mouth, Tongue and Hands; for which Reason, it must pass, not for a History, but for a Parable, as it doth: And the force of proving by it, is now, as before rejected. I do not know, why the Preaching here mentioned, may not be intended to the lapsed Angels remaining under Chains of Darkness: And however that may fall out, I conceive it cannot be applied to the Separate Souls of Men; because I have not yet met with any sound and good Proof, That such Souls ever did, or can naturally subsist in a State of Separation from their Bodies.   

The Seventeenth Argument.  
PAge 115. Rev. 6.9, etc. I saw under the Altar, the Souls of them that were slain for the Word of God; and they cried with a loud Voice, saying, How long, O Lord, Holy and True, dost thou not avenge our Blood on them that dwell on the Earth? And white Robes were given to every one of them, and it was said unto them, that they should rest yet for a little season, until their Fellow Servants also, and Brethren that should be killed, as they were, should be fulfilled.  
Mr. W. says, Learned Men do differ about this Altar; some take it for the Altar of Incense, and some for the Altar of Burnt-offerings, which I take to be a Dispute de Lana Caprina .. And he confesses it makes not much to our Business, whether the one or the other. He says, It is as clear, That John saw the Souls of them that were slain: And I think as clear, That John did not see the things here mentioned, but that they were represented to him in a Trance, or Transport of his Mind; and it would have made much to the ending of our Dispute, if he had declared to us what manner of things those Souls were which he saw; what were their Shapes, their Substances, and their ordinary Clothing, as well as the Place of their Abode.  
P. 116. Mr. W. says, That by the Souls under the Altar, are intended the Martyrs dead Bodies: And pretends, in Scripture, Souls are divers times taken for Dead Bodies, which I see no Cause to agree with.  
He himself thinks it very improper to present the slain with white Robes whilst under the Altar, and therefore he will have the Scheme now changed; for what should dead Carcases (says he) do with Robes; and therefore those which at first sight appeared to be dead Carcases, he sets now at full Liberty, and in a Capacity to receive triumphant Robes. And upon this Foundation he builds his Argument; and says, if the Souls of the Martyrs are triumphing in Joy and Glory, then are they not Mortal, nor did die with their Bodies, but the Souls of the Martyrs are triumphing in Heaven; in proof whereof he says, Those which had white Robes given them, are triumphing in Heaven, but the Souls of the Slain had white Robes given them, therefore they are triumphing. And thus he proceeds in this Argument, as he hath done in the four or five last before; he makes Construction of his Text upon Conjectures, then Collects from such Constructions what he thinks will best serve his Turn, and makes sueh Inferences thereupon as he pleases: First, he says, The Souls which were seen under the Altar were dead Bodies, and this I see to be only his own Conjecture. Next he says, That between the Souls crying out, and their being rewarded with white Robes, the Souls were drawn from under the Altar and set at Liberty, and then received their white Robes, and remained triumphing in Glory. I know not what other Ground he had for these Assertions, save his own Conjectures only; and I think there is no manner of Ground for either of them, conceiving that there was no Reality in this Vision; neither Altar, nor Souls, nor dead Bodies, nor Robes, but that these were all Symbolically represented to St. John, in a Trance or Transport of his Mind, and therein we may find verified the Old Proverb; saying, of Nullum simile est Idem; for as these things have some Similitude with what was intended to be represented, so there are great Unlikelihoods of and Dissimilitudes between the things which were intended to be represented by them; the Unlikeness or Dissimilitudes in this representation are principally three, viz. First, In the Vbi of these Souls, or place where they were seen. Secondly, In their Habits or manner of Clothing. And Thirdly, In the subject matter of their Prayers to God. Their Vbi, or place where John saw them, was under the Altar; we read, Exod. 27.1. The Altar of  Offerings was to be made five Cubits long and five Cubits broad, which I conceive to be next our measure of three Yards square, and three Cubits high, a little more than one Yard and half high. Vers. 8. Hollow with Board's shalt thou make it, and thou shalt overly it with Brass, and thou shalt make for it a Net work of Brass. If we shall but a little consider the Nature and Darkness of such a little Hole as the hollowness of this Altar could afford; it seems we cannot but stand convinced, that Thousands of Souls cast or crowded into that dark Prison, were far from enjoying such a state of Happiness as Men are commonly accustomed to ascribe to them; and therefore Mr. W. takes upon him to set at Liberty, without any Warrant from the Text for his so doing. Secondly, The Habits which the Text says were bestowed on them, seems needless for Souls, and specially for such Souls as were crowded together in that manner. If they were lose Robes like Surplesses, the Hole under that Altar could hardly contain the Thousands of such Robes which might happen to be used upon that Occasion; and if they were close Robes and fitted to their Shapes, I doubt it would puzzle all our Tailors; and the large Invention of Mr. W. to find out Ways and Means of fitting our Souls with such Robes as might rightly be accommodated to the Shapes of such Spirits. Thirdly, The subject matter of the Prayers which these Souls offered to God, seems very different from, and somewhat opposite to the tenor of the Gospel. Matth. 5. 44. Our Lord in his large Sermon on the Mount, says, Love your Enemies, Bless them that Curse you, do Good to them that Hate you, and pray for them that despitefully use you and persecute you. 1 Cor. 4.12. Being Reviled we suffer it, being Persecuted we bless; and we find that what our Lord and his Disciples taught in this Point, they practised: Our Lord at his departure prayed for his Persecutors, Father forgive them, for they know not what they do; and St. Stephen in like manner, at the time of his Death, prayed, Lord lay not this Sin to their Charge. So as it seems, this crying with loud Voices to God for Vengeance on their Persecucutors, was contrary both to the Doctrine and Practice of the Gospel; whence we may reasonably conjecture, that the things related in this Text were not Real, but Symbolical or Typical, representing or shadowing such things as should be made known by that Prophecy; for the declaring whereof I think fit to produce another Exposition which Mr. W. has before given us. He says, That by Souls in this Text, we must understand dead Carcases to be meant. I say, We must understand dead Persons to be meant, it being very usual in Scripture to intent or signify Persons by the Name or Term of Souls; as when Jacob went down into Egypt, the Persons of his Family are termed so many Souls, and in St. Paul 's Voyage to Italy, there were in the Ship that carried him 276 Souls, which in this place are expressed; 40 by the Terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in our quoted Text by the same Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I saw under the Altar the Souls of the Martyrs: And hence I insist, that the same Term or word of Souls, which intends Persons in St. Paul's Voyage, may very likely intent Persons in St. John's Vision, and thence put into proper Terms, it may be read, I say under the Altar, the Persons of them that were slain for the word of God. And if this Sense may be accepted, and the whole Vision taken for Typical, the three forenamed Differences or Difficulties will be easily reconciled and made stand together. To the first I say, That by these Persons being under the Altar, was intended to be Typified, the State of those slain Persons, and the Care which God had of them; they were as safe in their Being's, as if they had been lodged under guard of the Altar of E●●nt Offerings; and were as near to God, and as much under his Care and Protection, as if they had lain in the Court of his Sanctuary, and under the Shadow and Covert of his Holy Altar. Secondly, The white Robes which were given to each of them, seem to Typify (as St. John expresseth it) the Righteousness of Saints, and the Innocence of their Lives upon Earth; their Works having been washed and made clean with the Blood of the Lamb; and as often as these came in remembrance before God, the Persons might be said to receive white Robes, every time that such Remembrance of them was renewed, and the Rewards consequent thereunto Considered, viz. their Acceptance and Salvation at the General Day of Judgement. Thirdly, Concerning the Prayers or Cries of these Souls for Vengeance upon their Persecutors: Mr. W. and I, are hotb agreed, that they made no other Cry in this Text, than the Blood of Abel made to God for Vengeance on his Murderer; and I conceive there was no real Prayer or Cry in either of these Cases, but that God himself had taken special Notice in both these Cases, and that whensoever they came before him by Remembrance or any sort of Re-presentation, his Intention always continued firm to take Vengeance for those Facts, upon all those who had therein acted, and continued in such wicked Practices (without Saving Repentance) until the time of their Deaths.  
I have Inclinations to think that this Exposition of our proving Text, is more sound and true than that which Mr. W. hath before made of it; and hence I think the Consequence will be very clear, That Mr. W's Argument drawn from this Text, is not a sufficient nor a good Argument to prove the Separate Subsistence of Souls.   

The Eighteenth Argument.  
PAge 118. Rev. 14.13. Blessed are the Dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their Labours, and their Works do follow them.  
P. 119. Mr. W. says, By Blessedness in this Text, must needs be meant Happiness, and all Happiness implies Joy, and all Joy implies Life; and when he has raised Blessedness in this manner, he infers from the Word henceforth, that it must Commence presently upon the death of the Person; wresting the signification of the Words, from Henceforth, which do properly signify (from the time of that Prophecy, to signify) the time of every Man's Death, which I do not find to be mentioned or intended by the Text: And he adds, The meaning of the Text being thus opened, he seems to direct his following Discourse, only to those who will accept the true Sense of the Text to be as he hath opened it; and to them he thus argues: If the Dead in the Lord do from the time of their being dead, commence a Blessedness, not only in resting from their Labours, but likewise in being rewarded for their Works, then do they continue to live in some part of them, which is their Spirits, and consequently their Spirits die not with their Bodies, but are Immortal.  
P. 120. Mr. W. offers to us, That this Blessedness is said by the Spirit to be given from the time of men's Deaths, this he collects from the signification of the Words from Henceforth; as if that intended from the time of their Death's, whereas it appears in this Text to intent no more, but that from the time of this Prophecy; the Dead which die in the Lord, shall have a blessed Rest; and their Works do follow them.  
P. 121. Then Mr. W. pretends, That the dead Saints do not only enjoy a blessed Rest, but that they also enter upon, and enjoy Rewards for their Works, as soon as they are dead; but I find no Ground for this Opinion in the Text, but conceive he thought it was there, because he had a great Mind it should be there, as a thing that would have done him more Service than any thing that he can find in the Text besides.  
Mr. W. says further, If no Rewards of active Happiness and Joy followed immediately after Death, it would be wonderful the Spirit of God should pronounce a Blessedness on such as die in the Lord, above those who live on Earth in the Lord; and this would be contrary to the Sense of all God's People, and specially to the Sense of such as Administer Comfort to dying Persons from this Topick, by telling them, that immediately after Death their Souls shall by Angels be transported into Heaven, or Paradise, or Abraham's Bosom, or some such Place, where they shall not only be at rest, but have present Joys and Happiness conferred upon them; and I grant that if such Doctrine prove otherwise than true, many Persons may have been deceived of their confident Expectations, and more may still in future happen so to be. And therefore I think it needful to take further Consideration, and so make a stricter Scrutiny concerning the Truth of this Doctrine, than in former Times and Ages hath been commonly done amongst Men. Mr. W. says, He thinks there are none of God's People, who would not rather choose to live upon Earth tho' under Persecution, then to die and be buried in the Earth; He says it is evident, That from the time of dying, the Saints are blessed with Rewards for their Work, as well as from their Labour. I reply, I am very sorry that I am not able to find in this Text an Argument, (or any of his former) the thing which he says is so evident; intending I presume to himself, and some such other Persons as may be strongly fixed in his Opinion and Belief touching this Point, concerning which; and this Text, I intent to make a little more large Examination. The Words therefore are, And I heard a Voice from Heaven, saying unto me write, Blessed are the Dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their Labours, and their Works do follow them. I do not find in this Text any Words which signify or import that Men shall be rewarded for their Works presently after Death, otherwise than by a Blessed Rest from their Labours. It is said indeed, That their Works do follow them, but there is no time mentioned when they shall overtake them: And I desire Mr. W. and his Party, from henceforth, that they will cease from perverting the Sense of the Word from Henceforth in this Text, by applying its Energy to the time of men's Deaths, whereas in the words of our Text, it stands clearly applied to the time when this Prophecy was revealed to St. John; and whereas Mr. W. says, That none of God's Saints upon Earth would willingly embrace Death, but rather choose a longer Life upon Earth, (altho' under a state of great Persecution) if they did not expect Heavenly Rewards presently upon the death of their Persons; and he says, You shall never persuade People to a contented departure out of this World, by telling them they shall presently enjoy a blessed Rest in the Lord, and therefore they must be told of, and persuaded to expect Glorious Rewards in Heaven presently after their passing out of this World. I confess thereupon, that men's mistakes upon this Account may be very great, and very universal, but do by no means believe the first part of his Assertion, viz. that there are no Saints or People upon Earth, who are willing to accept of Death, whensoever God shall appoint it to come upon them, under a great contentment of Mind, and the Satisfaction which they may receive from this Text, That they shall have a blessed Rest in the Lord, safe from all the Temptations and Tribulations of this World, and from the Power and Malice of wicked Men and Spirits; expecting thereby to be delivered from Pains and Sicknesses, Poverty, Oppression, Imprisonments, Banishments, and many other Miseries, which during this Life may be inflicted upon them by outward and inward Maladies and Sufferings; and then also to be set at Liberty, and made free from all Temptations, Allurements, and Provocations to Sin; which by the World, and the wicked Men and Spirits of it, may be offered to them. And Lastly, from the wicked Inclinations of their own Hearts, and the traitorous and deceitful Dealing which they too often find therein; subjecting them by strong Inclinations to prosecute that Nimium, or excess of their Affections and Lusts, to which all Mankind are strongly inclined by the bent of that Nature which I think God planted in them at the very Creation of our first Parents; to such Ends and Purposes as are best known to his Godly Wisdom. That some of the best of God's Servants have desired Death for the very Avoiding of Worldly Troubles and Sufferings, may thus be proved, Numb. 11.15. Moses was very highly grieved with the bitter Complaints that the Jews made against him, for bringing them out of Egypt into a Barren and Desolate Wilderness, and expostulates thereupon with God, That the Burden of providing for all this People was too heavy for him, so as he was not able to bear it; and thereupon says to God, If thou deal thus with me, kill me I pray thee, out of hand, if I have found favour in thy sight, and let me not see my Wretchedness. 1 Kings 19.4. The Prophet Elijah received a Message from Jezebel, that he should the next day be slain; upon which Message he fled for safety of his Life into the Wilderness of Judah, and there sat him down under a Juniper-Tree, and requested of God for himself that he might die; and said, it is enough now, O Lord, take away my Life, for I am not better than my Fathers. Job 3.11. Job's Sufferings are famous in the World, and need not be specified, and this Text and Chapter evidences the great desire he had to obtain a speedy Death, as the great Remedy for all his Sufferings; He wishes to have died from the Womb, for than says he, should I now have lain still and been at quiet, I should have slept; then had I been at rest with Lords and Princes, or as a hidden untimely Birth; for the Great and Small are there: there the wicked cease from Troubling, there the weary be at rest; wherefore is Life given to him that is in misery and bitterness of Soul, which long for Death but it cometh not, and dig for it more than for hidden Treasure? which rejoice exceedingly, and are glad when they can find the Grave. By these and the like Instances, we may perceive that Death, as a state of Rest, is preferred by the best among Men, before a state of Life subject to great Sufferings in this World, and we find it not only to be desired by Men, but to be promised and given by God, with intent to prevent such worldly sufferings, as would fall upon his Favourites if they should continue to live longer in the World. Isaiah 57.1. The Righteous perisheth, and no Man layeth it to Heart, and merciful Men are taken away, none considering that the Righteous is taken away from the Evil to come. He shall enter into Peace: They shall rest in their Beds, each one resting in his Uprightness. According to this Rule we find some Examples. 1 King 14. Abijah the Son of Jeroboam was sick, and God pronounceth by his Prophet that he shall die, and that he only of Jeroboam in Peace shall Die, be Buried, and Mourned for; because in him there is found some good thing towards the Lord God of Israel. After which a lamentable Affliction should fall upon the whole House of Jeroboam, no other Person whereof should come to the Grave in Peace. 2 Kings 22.20. Josiah received this Message from Huldah the Prophetess, that God would bring great Miseries and utter Destruction upon the Jewish Nation of those times; but that because he was in God's Favour, God will gather thee unto thy Fathers, and thou shalt be gathered into thy Grave in Peace, and thy Eyes shall not see all the Evil which I will bring upon this Place: whence it seems, God by his Death did intent him the Benefit of being delivered by Death, from the greatest Sufferings and Calamities which were intended to fall upon his Kingdom, soon after this time; and which accordingly took Commencement from his Death. Philip. 1.21. Paul says, To me to live is Christ, and to die is Gain, and I have a desire to departed, and be with Christ which is far better; yet my living in the Flesh is more needful for you: and this put him in a straight which to choose, Death he knew was better for him, but his Life might be more helpful to them: And the reason why Death was better for him, seems to have risen from the Troubles, Wants, and other Afflictions, which he suffered in the World, and yet had great assurance of a Blessed Rest in the Grave, and that there was laid up for him a Crown of Righteousness, which God the Righteous Judge would give him at that Day, and not to him only, but to all those that love Christ's appearing, [and wait for his second coming] and so Paul prays for one Onesiphorus, that he may find Mercy of God in that day: And so John 6. Our Lord repeats it four times, That those who serve him, shall be raised up [to a state of Happiness] at the last Day; whence those who die in such a State or Condition, are freed from the Labour of working out their own Salvation, with Fear and Trembling; and such as now think they stand from the Fear and Danger of falling: And for these Reasons, to die and to be with Christ, in the Sense of resting or sleeping in him, is better and more eligible than to live in Christ in the World, and specially in an afflicted and suffering Condition. And, conclude from my Argument before rehearsed, that the Eighteenth Argument or Mr. W. is not a sufficient nor a good Argument to prove the Souls Separate Subsistence.  
P. 122. Mr. W. farther quotes, Acts 1.25. The Apostles appointed two persons of their Company, and cast Lots upon, to decide which of them should be put into the Rank of the other Eleven Apostles; and thereupon they prayed to God and said, Thou Lord which knoweth the Hearts of all Men, show whether of these thou passed chosen; That he may take part of this Ministry and Apostleship, from which Judas by Transgression fell, that he might go to his own place. And they gave forth thiir Lots, and the Lot fell upon Mathias, and he was numbered with the Eleven Apostles. Mr. W. applies the Words, that he might go to his own Place, unto the Person of Judas, which he says, intends into Hell, and not only into the Grave, because every Man goes thither as well as he. I answer, That if Mr. W. think truly an infinite number of other Persons go to Hell as well as Judas, and therefore Hell is no more the proper place of Judas than the Grave may be. Secondly, I say, That altho' the Grave be a place of Rest and Blessedness to those that die in the Lord, yet to those who die in a state of Enmity with him, the Approaches of Death seem terrible, and the Grave is not a sufficient shelter for them, from the wrath of God and of the Lamb, when Christ shall come to give Judgement upon the quick and dead. Thirdly, It seems the very words of the Text, do naturally require a different Construction from that which Mr. W. hath put upon them, by applying the words, might go to his own Place, unto the Person then to be chosen, who might with assurance go to his own Place of a Twelfth Apostle, into which by Lot he should then be chosen; and Mathias we read did go to his own place, and was numbered with the other Eleven Apostles. I do not know whether Dr. Hammond apply the words after this manner or not, but if he do, I think he is in the right of it, and give my Consent thereunto. And thus it seems to me, no reasonable Argument can hence be drawn to prove the Souls Separate Subsistence. Mr. W. for further proof of his Opinion, quotes Judas 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner, giving themselves over to Fornication, are set forth for an Example, suffering the Vengeance of Eternal Fire. Hereupon Mr. W. says, This Text intends the Sufferings of the Sodomites Souls after Death: I answer, that to those who already believe there are Souls so suffering, Mr. W's. Sense of the Words may be well enough admitted, but to those who stand unconvinc'd of men's Souls suffering soon after their Deaths, this saying seems to have no strength of Proof in it; for they will expound it otherways, and say, that for the wickedness of the People, those Cities, and the whole plain of Sodom do suffer the Vengeance of Eternal Fire; they did so at the time of that Destruction, and they do so still, and are likely so to continue to the end of the World, turned into a Sulphureous and Bitumenous Lake, the matter whereof is apt to take Fire upon all occasions; and as to the word Eternal, we find it in Scripture divers times used, to signify things of a very long Continuance; as the Priesthood of Aaron, the Royalty of David, the Establishment of Jerusalem, their being established for ever: And yet we have seen them all destroyed long ago. And hence I infer, that no good Argument can be taken from his last quoted Text, for proof of the Souls Separate Subsistence.  
With this Quotation Mr. W. closes Eighteen or Twenty Arguments for proof of the Souls Separate Subsistence, to each of which I have given a distinct Answer, and such as doth very well satisfy my own Understanding, with submission therein to the judgement of such intelligent Persons as may happen to peruse both our Endeavours, for the proof and disproving of our Apprehensions in this Question.  
P. 123. Mr. W. here proceeds in his endeavour to main tain the Souls Separate Subsistence, by inferring absurd Consequences from the other Opinion of the Souls extinguishment at the Death of the Person.  
P. 123. Mr. W. thinks it an absurd Belief, that Men should suffer for their Sins no more than Temporal Death; but says, If his Soul have not a Separate Subsistence, he can suffer no more than a Temporal Death, except we had Ground to believe a Resurrection of the Body, of which the Scripture is silent, and we likewise deny it. I say to this, that I do not therein apprehend his Meaning: I cannot believe that he intended to deny the Resurrection of the Dead, which I offer as a full Answer to his pretended Absurdity; and tho' in words he denies it, yet I cannot conceive his meaning to be so.  
P. 124. Mr. W. says secondly the same things which he said before in his first, and must have the same Answer, viz. That the Resurrection of the Person removes and and altars all this second pretended Absurdities.  
P. 125. Thirdly, Mr. W. says, The Beasts are Sick, and Groan and Die for Man's Sin or Sinfulness; I reply, That I cannot grant him this; conceiving, that if Man had not sinned, yet the Beasts should have been sick, and groaned and died, as well and as much as they do now; and the Doctrine of the Resurrection is a full Answer to this pretended Absurdity.  
His Fourth pretended Absurdity is to be answered after the same manner.  
His pretended Fifth Absurdity is answered by the Resurrection, as before is said.  
P. 126. Mr. W. says, That without a Revelation from God, concerning the Resurrection of the whole Man, Men could not expect the Rewards or Punishments after Death, unless their Souls have a Separate Subsistence; and this I am ready to agree to him, and if there be no Resurrection, I do also agree, that Men have been very much deceived in their Expectation of Recompenses after this Life; and that upon the supposal of no Resurrection, they have been Wiser who indulged themselves in their Pleasures, than those who have restrained their Appetites, in consideration of Recompenses expected after this Life. 1 Cor. 15.19. If in this Life only we have hope in Christ, we Christians are of all Men most miserable; but the Dead shall rise as certainly as Christ was raised, and if these Resurrections of Christ and the Dead be not both true, than all Christian Religion is Vain, and all those who are fallen asleep in Christ are Perished.  
P. 127. He says, If the Heathens had no reason to believe the Immortality of the Soul, and had no Revelation at all of a Resurrection given them; how then says Mr. W. Can they be brought to a Reformation in their Manners? I put the Question concerning the Gospel of Christ; If there be no Name given under Heaven by which Men can be saved, but that of Jesus Christ, and the vastest numbers of Men in the World never heard of that Name, and other vast Numbers who have heard of it, do not yet believe it, nor have the Faith propounded to them in such manner as they have reason to believe it; I may demand of Mr. W. what shall become of all these People? as well as he demands of me, How Men should order themselves, who never had the Resurrection revealed to them? And I think, that in both these Cases alike, Men must order their Works according to the best of their Knowledge, and God will make such Allowances to them, as their Cases may require.  
P. 127. Mr. W. pretends to persuade Men, That the World hath been kept in Awe, by pretence of Recompense after this Life; whereas the Scripture tells us, the Patriarches as well as the Jews, under the Mosaical Law, were more practically good, and had fewer great Faults among them, when they had lived under the Discipline of Earthly Rewards and Punishments, than they had in succeeding and later Ages, when the Opinion of the Souls Immortality began to be received and spread amongst them; and therefore it seems there is not that need of his Opinion concerning the Souls Separate Subsistence as he by this Discourse pretends to make Men believe.  
Mr. W's second Chain of Absurdities.  
P. 128. He says, His Opposers pretends the Spirit of Life in Man or his Soul, to be but a fine Temperament of Moisture, Air and Fire, very near of Kin, and suitable to the Temperament of the Body: and this he says, is very consistent with their Principles; and I agree, that what he says is true in this Point. This Mr. W. opposes; by saying First, If things were so, than Adam's Soul might have been created of the Dust as well as his Body. I reply, not so, but there was required Moisture, Air and Fire, to suppie and actuate that Dust of which his Body was framed, which brought the steams of Life in the Body to such a ripeness and pullulation, as by the breathing a Breath of Life into him, became instantly inflamed; and by Respiration must every Moment be fanned by that Breath which continues in Man's Blood and Humours, and the Spirits thereof that flame and glowing, whose total Extinguishment is the death of the Person; and this by want of Respiration become instantly suffocated and extinguished, which (as hath been said) is the death of the Person.  
P. 129. He says, He hath opened in his first Argument what this breathing into Man intends, and refers his Readers thither again for the Knowledge of it; and I refer again unto the Answer thereunto given.  
Secondly, He says, That such a Soul as his Opposers believe, is subject in its parts to Division, Dissipation, and Corruption; which I agree to him. Mr. W. says, That from thence it will follow, that all God's Threats denounced against Sinners, is but to keep those inflamed Particles of the Blood in order; but I say, Those Threats are pronounced to keep men's Persons and their Actions in such a regular Order, and that the Reports and Belief of the Day of Judgement are effectual upon the Persons of Men, whose Bodies will then be as able to endure the Fire as their Souls.  
Another. Secondly, Mr. W. says, That such a Temperament of Soul cannot offend God, because it is Material and Senseless; and this I agree to him: and say, That it is neither the Body nor the Soul singly, that doth or can offend God, but it is the Compositum of these made Intelligent, or the Person made Intelligent, which can and doth too often offend God; and by Mr. W's Pretence in this place, he seems to insinuate, That God cannot produce Intelligence, by his wise Commixture of Material Agents and Patients, which hath before been disputed; and I have declared myself thereupon, that God can produce Intelligence by a most Wise and Artificial commixture of Material Agents and Patients acted by Motion, which must be continually supplied from Nutriment, which God out of the ambient World and Air hath continually produced in abundance for that purpose; and when by Famine or want of Nutriment it draws no supplies, the Persons who suffer it die in multitudes.  
P. 130. Mr. W. repeats, That our sort of Material Soul cannot love or fear God, nor understand what itself doth: which is a thing which I have all along granted and asserted, as I do here; agreeing that such things are not comportant either with the Soul or Body, but with the Person only.  
P. 131. He pretends that there is something in Man that is the principal Seat of Regeneration. This I oppose, by saying as before, That the whole Man or Person is so, and not only part of his Compositum singly taken: What he says more, flows out of the abundance of his own Heart, and seems (to me) to be very groundlessly spoken. Fifthly, Mr. W. says, That the Contentions between the Flesh and Spirit in Man, cannot be maintained by the Natural difference between a Material Soul, and the Body wherein it resides; I agree this to him, Answering, That all these Contests between the Flesh and Spirit, signify no more than that continual War which Men feel in themselves, between the Power of Reason in their Minds, and the Lustful Desire of their Affections and Passions. Aristotle tells us, There is no end of this War but Death, and no certainty which shall obtain a clear Victory till that time; and when St. Paul says that these War against the Soul, the word Soul must there be intended to signify the Person, or the good of the whole Man; and yet I do agree what he after says to be true, That the Rational and Affective Faculties, spring both from the same Root or Composition of Mankind, and are both supported by the same Breath and Nourishment, and yet the Faculties themselves are different, and are commonly at strife one with another; and as we daily see, Love and Hatred, Joy and Sorrow, subsisting together in one same Person.  
Mr. W's Philosophical Absurdities, which he says flow from the Opinion of the Souls Materiality.  
P. 132. He says, If the Soul be Material, it will follow, that men's faculties of Reason, Intellect and Memory, are seated in a Corporeal Elementary Substance; but it is very evident says he, That none of these faculties can be immediately seated in any Corporeal Elementary Substance; answering, I deny the Evidence of what he says, but apply all these Faculties to the Person in which they all certainly are, produced by the wisdom of God, acted by Motion, and supported and continued by Nourishment and Breath; and therefore the Spirit of Life in Man may be Material, notwithstanding Mr. W's asserting the contrary.  
P. 133. Mr. W. says, These Faculties cannot be acted by a Material Substance; but he finds these Faculties in himself, and therefore they must be acted in Men by a Spiritual Substance. This seems to intent, that when Men cannot attain to know the reason by which, or the manner how strange things are done, they are apt to fly to the refuge of Spirits for the doing of them; an erroneous course which hath been very often used in the World: but I refuse to Mr. W. the use which he pretends to make of it in this Argument, and do assure, that I receive no manner of conviction from it.  
P. 135. Mr. W. says, I find a power in me of Sensation, as Seeing, Hearing, ctc. but none of these Faculties are seated in a Substance purely Elementary. I demand then, how come the Brutes by these, which they have in as great perfection as Men have them?  
He thinks no Man will say it is possible to make a Sensible House by all the Art that Men can use about it; and this I grant: but if Men should say it is possible for God to make a Sensible House, I should have no Inclinations to deny it; believing that to be altogether as as feasible, as to make a Camel go through the eye of a Needle. With Men and to their Understandings, all such things are impossible, but not with God. I think it impossible for the Art or Industry of Man to make and give Life to a Mouse, a Fly, a tuft of Grass, or a Flower. The Art of the whole World hath never yet been able to produce such Creatures, and to put Life into them; and how then dare such weak Writers compare their Knowledge and Skill with that of the Great Creator, and pretend to say, That he who made all things out of nothing, cannot make what he will, out of any Matter which he will make use of: and tho' I will not be so humorous, as to think it possible for Men to make a Sensible House, or any other Sensible or Living Creature whatsoever, yet I am certain, that God hath made an Infinite number of Sensible Creatures, unto whom I think Mr. W. will not think fit to communicate Souls of the same sort with those which he bestows upon Mankind.  
P. 135. Thirdly, Mr. W. recounts to us divers particulars concerning the Memory, and says that Men are not able to give an account of the mode or manner of its acting; and I agree men's Inabilities so to do: well but then says he, If you cannot tell me the manner of such Actions by the spirits of the Blood in the Brain, I will conclude it is done by the Power of an Intelligent Spirit. I reply, That if he will do so, I cannot help; but I refuse to bear him Company in that mistake, unless he can give me a better account how his Spirit accounts Memory in the Brain, and after what manner the same is performed, than I can give him concerning the Spirits of Blood acting the Brain to that purpose. I am ready to confess my Ignorance in the later, and I shall think him as Ignorant in the former, until he shall give us a better account thereof, then hitherto hath appeared in the World.  
P. 136. Fourthly, Mr. W. argues; That the Soul must needs be Immortal, because Men have a Rational Faculty, whereby they can act abundance of things here by him enumerated, and which seem to be beyond all Capacities in the Nature of Matter itself, and all the Advantages which Humane Art or Industry can give it: To this I Answer as before, That altho' the nature of Matter be not proper in itself for such Productions, nor can be made to serve such purposes by the Art or Industry of Men; yet the Wisdom, Skill and Power of God, are able to produce such Effects out of Matter and Motion, as Men are not able rationally to conceive, nor it seems by Mr. W's Discourse are willing to believe. That he ascribes all these Powers to his sort of Soul, which are truly in and proper to the Person, must pass for his Common Error, and is perhaps incurable in him, because I find it so lasting, as to reach from the one end to the other; in refutation whereof, I think there has been enough already spoken, and therefore I pass over much that he hath said in this place to the same Purpose.  
Mr. W's Immoralities consequent upon the Doctrine of the Souls Mortality.  
P. 139. He says, That it lets Men lose to Immoralities, and gratifies bad Men and their Actions. I answer, That for the space of Thirteen Years last passed, I have conceived this Opinion to be the more probable of the two, and yet have not found that it had any effect at all upon my Manners or the other Opinions which I before held concerning God and his Worship; and therefore I am not apt to believe that it will have bad effects upon other Persons, who may likewise conceive this Opinion to be the more probable. Next he says, This Opinion creates contemptible Thoughts of men's Souls. I Answer, That the Conception of the not being of any thing, can breed no contempt of that which Men think hath not a Being, or not such a Being as other Men imagine. I also say, That those who think their Being's to be composed of no other things but Elemementary Matter, may yet justly have a great Esteem of themselves; as the Skilful Workmanship of God after his own Image, and endued with more excellent Faculties and Powers than any other Animal or Earthly Crateures whatsoever.  
P. 140. Secondly, Mr. W. says, Belief of the Souls Mortality, keeps the minds of wicked Men from fearing the Torments which others expect to succeed the very time of their Deaths. I Answer, That these Apprehensions do more commonly terrify the Good and Weak, than the Bold and Wicked, both in the time of their Lives, and at the day of their Deaths; and whether it do more good or hurt in these Respects, I pretend to question. Mr. W. says, That the Doctrine of the Resurrection and the Last Judgement, may be of Consideration sufficient to terrify wicked Persons; and yet it seems not that he is so well satisfied therewithal as I am, but would have the Belief of the Souls Separate Subsistence superadded thereunto; and I should therewith be contented, if the same could be any thing near so well proved, as the Doctrine of the Resurrection may be.  
Thirdly, Mr. W. says, The Opinion of the Souls Extinguishment is troublesome to the Souls of good Men; a mode of speaking which I would correct, and say it is troublesome to good Men themselves, whose Hearts are in Heaven whilst they are on Earth, to whom it is grievous to think of any delay between Death and their going to God to live in Union with him. I Answer, that tho' by Error in their Belief, they may be disappointed of that expected Happiness; yet it seems they shall far never the worse for it, nor know how much they were deceived, till the time of the Resurrection, and then their Works which follow them will be sure to overtake them, and they will receive no Detriment by that delay, which they may find in their going to God; because the distance between Death and the Resurrection, is of no consideration at all to the dead Person, who shall rise as if he were then but newly fallen asleep, and be utterly unknowing and unperceiving what time hath passed over him since his Death, and whether any time hath passed over him at all or not.  
Mr. W. hath used divers high and some tragical Expresons against his Opposers and their Opinion, in his Discourse upon this Head, which I pass over, as not greatly significant in this Dispute.  
Ancient Testimonies both of the Jews and Primitive Christians, proving the Souls Immortality.  
P. 142. Thereupon Mr. W. says, That his ancient Testimonies and the Universal Belief of the Christian Church, is no small Evidence of the Truth of that Opinion. And I agree this to him, that these are great Evidences of the Truth thereof, and I think them the strongest Evidences which he hath yet produced; and yet I do not conceive that they have in them a Conviction strong enough to oblige all People to a Concurrence in that Opinion, because all these Evidences are resolvable into an Humane Authority, upon which I have no Inclination to found such a Faith as is the Evidence of things not seen, i.e. such a Belief as concerning which, there is neither Doubt nor Question.  
Mr. W. gives us here a long Testimony out of Josephus, from whence we may collect, that some Jews held one thing, and some another concerning Souls: Some thought of them, that one sort lived in perpetual Prison after Death, and another sort risen very shortly; and Mr. W. says, The generality of the Jews were of that Mind; and says, The Sadduces denied the Souls Immortality, and shows that Josephus was no Friend of theirs. Then Mr. W. quotes Joseph a Speaker; saying, That men's Souls go to Heaven, and then after a certain Revolution or Period, are again commanded to live in Bodies. Another Speaker says, It is Misery to live, and not to die; for Death freeth our Souls from Prison, into their most pure and proper Place, so as whilst they are in the Body, they may properly be said to be dead; but this passes with me for a Platonic Fable, concerning which enough has been spoken. This Jew says, The Soul comes secretly into Men without being perceived, and so departeth from them again. I reply, De non apparentibus, & non existentibus eadem est ratio. I say also, That where ever the Blood passes freely in the Body, the Parts and Members are fresh and lively; but where Obstructions hinders the rivage of Blood from passing, the Bodily Parts and Members become withered and useless. Mr. W. concludes, It is clear that the Church of the Jews always held the Opinion of the Souls Immortality, forgetting the Texts which I have before quoted, which prove the Patriarchal and Mosaical Opinion to have been, That the Life of Sensative Creatures lies in their Blood, and other Opinion of the ancient Jews hath he quoted none, till that which he seems to collect out of the Discourse betwixt Saul and the Witch of Endor; and which I do not agree to be proving, nor do Job or David make any mention of Spiritual Souls; so that Solomon's Writings are the first wherein we find mention of this sort of Souls of Mr. W. In his Third Chapter, he doubts, and in his Twelfth Chapter, he says in few Words and Transiently, The Spirit returns to God who gave it; and there he is speaking of the dissolution of the humane Person; and says, The Body returns to the Dust as it was, what became of the Spirit he did not perceive; and therefore contented himself to say, The Spirit returned to God who gave it. These are all the Arguments Mr. W. hath collected out of the Old Testament; whence I am apt to infer, that he found no other Text in that Testament which made for his purpose; but I think fit to mind him of the History in the second of Maccabees, concerning the Martyrdom of the Seven Brothers by Antiochus; there he shall find several of them declaring the Hope they had of being restored to their mangled Limbs, at and by the Resurrection, without mentioning their building of any Hope upon the Souls Separate Subsistence; whence I collect, that Opinion had not yet prevailed amongst the Jews of those times. It is also true, that a Relation of this Martyrdom is subjoined to the Works of Josephus, as if it were of his Writing; but I think the very great Verbosity of that Writing proves it to be none of his; but it relates divers Say of these Brothers, showing the dependence of their Comfort upon the Souls Separate Subsistence, and its immediate going to Heaven; and this Difference proves to my Understanding, that the Jews had altered their Opinion concerning their State after Death, between the time of the Maccabees Writing, and that wherein Josephus writ his Relation▪ if the same be truly of his Writing.  
P. 145. Mr. W. gins his Quotations of the Ancient Fathers, for proof of the Souls Separate Subsistence. I have not the opportunity of examining his Quotations with the Originals, and therefore do not find it reasonable to deny or question the verity of any of them, taking them therefore for veritable, I agree, they give very strong Testimony, that those Writings of the Fathers by him quoted, prove the Belief of the Writers to have been much consonant to his Opinion: and I proffer only this Gloss upon the last of them, viz. that of St. Ambrose, who remembers our Lord went to prepare a place for his Disciples, unto which I would add that which follows next after in the Text; When I have prepared fitting places for you, I will come and receive you to myself, that where I am ye may be also. This coming of Christ, I conceive to intent his second coming to Judgement; and then, and not till th●n, that which our Lord says in this Text, may be accomplished. It seems his words quoted out of Iraeneus, do not prove the Souls immediately going to Heaven after Death, but to a Paradise or place of Pleasure distinct from Heaven; and yet I allow them to be a good Proof that Iraeneus by them intends a Belief of the Souls Separate Subsistence.  
His second Author which he quotes, he calls the Author of the Responses, Apud Justin. This I do not think fit to accept as the Opinion of Justin Martyr.  
Thirdly, For the saying of Polycarpus, he quotes no Author from whence he took it; whence it possibly may be taken from Baroneus.  
His Fourth Quotation out of Origen seems no strong Proof, because he was a perfect Platonist, both before and after his Conversion to Christianity.  
Fifthly, His Quotation out of Tertullian, speaks of such a place for the reception of departed Souls, as is far above the Infernal places, and a place of refreshment of the Souls of the Just, when they are departed out of this Life, where they shall abide to the Resurrection, yet takes it for a different place from Heaven; and I agree, it proves his Agreement to the Souls Separate Subsistence.  
His Sixth Quotation out of Cyprian, seems very full to his Purpose, that the Martyr's Souls went immediately to Heaven.  
In his Seventh Quotation concerning the Oration of Constantine, I find no Expression in it that proves strongly for him, save that emperor's discoursing concerning the Souls Immortality; upon which I think he might very well dispute, without making any certain Conclusion thereupon.  
His Eighth Quotation out of Gregory Nyssen, seems to me partly Platonic.  
Ninthly, What Prudentius says, seems but to be rendering the Parable of Dives in Verse.  
Tenthly, Gregory Naz. who calls the Body and this Life the Prison of the Soul, follows therein the Platonic Doctrine.  
P. 152. Mr. W. says, He has thus given us the Judgement of the Primitive Church, for the Four first Centuries of it, which is no small Argument of the Truth of the Souls Immortality; and of the same Opinion have the Christian Churches continued throughout the World: and therefore Men must have very strong Arguments if they hope to prevail in rejecting this Opinion. I answer, and grant that this Argument is good and strong for the proving of his Opinion; and seems to be of more Power and Strength than all that he hath said before for the maintaining of it; but yet I do not perceive that Strength in it which may be able to support his Tenet against those Reasons and those Scriptures which may be brought against the Rationality and Truth of it; and of which I intent to make a short detail when I come to his following Head, where he makes and delivers Objections against his own Doctrine.  
P. 152. Mr. W. gins to relate certain Say or Speeches of Reformed Martyrs, who it seems died in the Opinion of the Souls Separate Subsistence; which may be admitted to add some small Strength to his former Arguments drawn from the Opinion of the more Ancient Fathers. I do not find it strange that Men should retain to the end of their Days divers Opinions which they had before imbibed in their Youth, and by their Education hath been radicated in them; especially such as do not appear to have an evil effect upon their Practices. And I think that divers Learned Men, of most high Esteem, even in the Primitive and Apostolical Churches, have delivered some Doctrines to their Disciples, which upon strict examination may be found inconsonant to the stream or current of Scripture, and the natural reason of Mankind; which Doctrines I conceive the Writers of them did believe to be true, upon the ground of such Tradition as they had received, and which by Education and Custom had obtained an absolute assent of their Minds in such Cases. And tho' I shall here name only the Millenary Opinion, yet if I thought fit here to digress, to that purpose, I could add divers other particulars thereunto.  
P. 153. Mr. W. proceeds to make farther Proof of his Opinion by some Representations in Dreams, and others in Shades or Shadows of Persons departed, unto which I have in a former Treatise made Answer, that I do not deny there may be verity in divers of those Relations, and yet I do not conceive any thing of that kind hath ever been performed by departed Souls; thinking it probable that there are no such Being's in the World: but I am willing to ascribe such Actions to the Powers and Performances of inferior Spirits, without pretending to determine whether good or bad; and that they jussu aut permissu superiorum, do represent and act according as the occasions wherein they are employed may require.  
P. 158. Mr. W. produces divers Objections, which he says, are made against the Souls Separate Subsistence, amounting to the Number of Fourteen, divers of which I a 'gree not to be very material, and tho' I intent to mention each of them, that I may not seem to disregard any thing that he hath Written, yet very little shall be said concerning them; my Design being only to insist upon those which I think material, and to add unto them such other Objections as Mr. W. in his Catalogue hath omitted.  
P. 158. Mr W's first Objection says, That what of the first Adam it was that sinned, that of Adam died, but both the Soul and Body died, therefore, etc.  
To this he Answers, That he must not take Life and Death here in their proper Sense, but that the word Death here, only intends a miserable Life; which, however he doth not deny to be Life, and I do not conceive how Death and Life can stand together in the same subject; and therefore I think his Description of Death by a miserable Life, is not reasonable nor allowable in this Case; conceiving it agreeable to Reason, that the Curse pronounced against Sin should extend to the Person that sinned; and accordingly the Persons which sinned did both die for it, or after it, without any appearance of leaving Souls to survive after the Death of their Persons.  
P. 159. Mr. W. will not agree, that their Souls did die as well as their Bodies; because God says, That Dust thou art, and to Dust thou shalt return. Then he assumes the Soul was not made of Dust, which is a thing before disputed between us: I pretending there was no such Soul made as he says there was; I say my sort of Soul is material, and may return to the Dust and Air as it was, which he will deny, and thereupon we must examine all that has been spoken, which neither of us can design to do in this place, but leave this Objection to be farther discussed.  
Mr. W's second Objection from Eccles. 3. where Solomon compares Men with Beasts.  
P. 161. He pretends that Text says, The Spirit of Man goes upward, and the Spirit of a Beast downward, which I think it doth not say, but makes a doubt whether the truth of the thing be so or no; it seems Solomon speaks more deliberately concerning men's Souls in this Text, than he does in his Twelfth Chapter, and yet I pass this Objection lightly over, without laying any great weight upon it.  
P. 162. Mr. W. raises a third Objection from Matth. 26.38. where our Lord says, My Soul is exceeding sorrowful, even unto Death; from whence some Men may pretend to infer, that his Soul might die; I profess to be none of those who make this Objection; for I conceive that Christ by the word Soul, intended his Person or himself, in the same Sense as if he had said, I am sorrowful unto Death, and therefore I pass this over as a weak Objection against Mr. W's Opinion.  
P. 164. Mr. W. raises a fourth Objection against himself, from Acts 2.27. Thou wilt not leave my Soul in Hell, nor suffer thy Holy one to see Corruption. Here, he says, some will have Christ's Intellectual Soul to be meant, and by Hell or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave to be meant▪ I profess to be none of those some, who would have Christ's Intellectual Soul to be here meant, but I do rather conceive, that by my Soul in this place, is intended my Person, or myself; and as if he had said, thou wilt not leave me in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Grave, without intention to speak of an Intellectual Soul, or any other Soul at all; and therefore I pass this over as a very light Objection against Mr. W's Opinion  
P. 169. The fifth Objection which Mr. W. brings against his own Opinion, is raised from 2 Cor. 5. Where Paul speaks of being clothed upon with his House from Heaven. I have said before that this Expression respects that Translation of their Bodies, which the Saints who are alive upon Earth at Christ's coming shall receive, when they shall be disrobed of their Earthly Bodies, and have them changed into Heavenly or Spiritual Bodies; and yet I do not find any great Strength in this Objection against Mr. W's Opinion, but pass it away as a very weak one, without saying any more to it.  
P. 171. Sixthly, He objects against his own Opinion, that the Scriptures make frequent mention of Rewards and Punishments to be given at the day of Judgement, but make no mention of such Recompenses to be given soon after Death, or between that and the Resurrection. This I own to be a very strong Objection against Mr. W's Opinion, and do intent to make it one of mine, which I mean to deliver at the end of his Catalogue of Objections, and there further to consider his Answer to it.  
P. 172. Seventhly, Mr. W. objects against himself, If the Souls of Men pass their Trial as soon as their Bodies are dead, what needs any other Day of Judgement? will Christ try Men after Sentence? This I think to be a strong Objection, and therefore I mean to repeat it again, and there to consider his Answer.  
P. 175. Eighthly, He objects against himself, When Christ which is our Life shall appear, then shall w● appear with him in Glory. I purpose to add this Text, to others which I mean to quote against his Opinion afterwards, and there to consider his Answer.  
P. 177. A Ninth Objection which he raises against himself, is from 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Glory. This I think to be a strong Objection, fit to be again repeated, and there his Answer shall be considered.  
P. 179. His Tenth Objection is taken from King Hezekiah's Prayer, in Isaiah. This I think to be strong, and therefore to be repeated, and his Answer to be there considered.  
P. 181. His Eleventh Objection from Eccles. 9.5. The Dead know not any thing, seems strong, and therefore again to be repeated, and his Answer there considered.  
P. 182. Twelfthly, Mr. W. objects against himself, the words of David, Psalm 7.1, 2. Save me, lest my Enemy tear my Soul like a Lyon. Here I think is the same intent as if David had said, lest he tear me in pieces like a Lion, putting here the word Soul to signify Person. Therefore I think this Objection to be very weak, and as such I leave it.  
P. 183. Mr. W. takes his Thirteenth Objection from 1 Cor. 15.18. If the Dead rise not, than they also that are fallen asleep in Christ are perished. This Text and Chapter makes a very strong Objection against Mr. W's Opinion, and therefore it shall be hereafter repeated, and his Answer there considered.  
P. 187. Mr. W's Fourteenth Objection is raised from 1 Tim. 6.16. God only hath Immortality dwelling in Light; I think this to be a very weak Objection against Mr. W's Opinion, and therefore I pass it over without any further Consideration.  
In this Examination of Mr. W's Fourteen Objections, we have found one half, or seven of them to be of small force for the overthrowing Mr. W's Opinion; and I observe, that in his propounding divers of the other seven which are strong against him, he doth it in such manner as their strength seems to be much impaired by his manner of delivering them; and therefore I design to frame another series of Objections against his Opinion and to place amongst them: The Seventh Objection of Mr. W's which I approve, and to consider therein the Answers which he hath given to them, not yet meaning to follow Mr. W's order of propounding them, but I intent to offer all my Objections taken from Scripture according to the several times wherein they were delivered.  
First, I object against Mr. W's Opinion, from Gen. 9.4. Flesh with the Life thereof, which is the Blood thereof, shall you not eat; and surely your Blood of your Lives will I require, at the Hand of every Beast will I require it; and at the hand of Man, at the Hand of every Man's Brother will I require the Life of Man; who so sheddeth Man's Blood, by Man shall his Blood be shed; for in the Image of God made he Man. It seems to appear from the words of this Text, that the Terms Blood and Life, have a convercibility one with another; so as no Blood no Life, and the shedding of Man's Blood is the kill of him, and it is therefore made a Crime of the highest Nature, because the shedding of Man's Blood destroys the Image of God wherein Man was made. Whence, I conceive Man to be God's Image in his whole Person, whose Blood may be shed, and not only in a particular part of him, which Mr. W. maintains must be his Soul. The words of the Text say, That the Blood of the Creature is the Life thereof; and Experiences convinces, that all things that have Life have a sort of Spirit for the maintaining thereof; as Grass, Herbs, Plants, Trees, Infects, Fishes, Fowls, Brutes, and Men. In Plants or Trees, if we pair off the Skin or Bark, and thereby stop the ascent of the Sap, which is the Spirit of Life in Plants, the Plant will die from that place upwards, because this Sap or Spirit of Life will be obstructed in its ascent to the higher parts of the Plant; and among Brutes or Men, if the passage of the Blood be obstructed, those parts to which the Blood cannot come with Freedom, decay, whither, and become of little or no use to the Creature. The Text says, Flesh with the Life thereof, which is the Blood thereof; and Experience shows, that the Life exhales with the Blood, so as no Blood no Life: Whence I collect, the Spirit of Life in Brutes and men consists and resides in the Blood, and the inflamed and glowing Spirits thereof; and thence it seems, that as the Spirit of Life in Plants is the Sap thereof, so the Spirit of Life in Animals is the Blood kindled and glowing, and the inflamed particles thereof; and so our Text says, Flesh with the Life thereof, which is the Blood thereof: And from the Premises I argue, that the Spirit of Life in Man is in his Blood, and the inflamed particles of it; and Experience evidences, that by like Blood and Spirits, the Brutes are acted both in their Local and  Motions; their Senses of Bearing, Seeing, etc. Their Affections of Lust, Wrath, and Fear, and those degrees which they have of Fantasy, Choice and Memory. And I pretend hence to infer, that if in the Blood there be a Spirit of Life, which can act the Brutes in their Motions, Sensations and Passions, to as high a Degree as Men are acted in those performances, and can act them to lower Degrees of Fancy, Choice and Memory; it seems a like Spirit may probably act humane Persons in all these Faculties, and to much higher Degrees in those of Judgement, Fantasy and Memory, because in such Persons these Spirits meet with Organs of greater perfection, and better fitted for the performance thereof. And hereunto I apply the injecting of Brutal Blood into a Humane Body, which Experience proves will act that Body in such manner, as it was acted before by its own Blood, because the Organs in which it works are better suited to such purposes, than those of the Animal wherein it acted before; and it seems consequent, that if the Blood and its particles be the Spirit of Life in Man, and can act all his Faculties as before hath been expressed, then there is no need to imagine the being of an immaterial intelligent Spirit in Man; quia frustra fit per plura, quod fieri potest per pautiora, & natura nihil facit frustra: Wherefore I conclude, that the Blood and its Particles inflamed or glowing, are the Spirit of Life in Man as well as in Brutes, and that there neither needs, nor probably is in him such an Immaterial Intelligent Spirit, as Mr. W. and those who maintain his Tenet, have supposed. In Confirmation of what God said before to Noah, we read, Levit. 7.11. The Life of the Flesh is in the Blood, and I have given it to you upon the Altar, to make an Atonement for the Souls [intending yourselves.] Vers. 13. He that hunts or kills a Beast or Fowl, he shall even pour out the Blood thereof, and cover it with Dust, for it is the Life of all Flesh; the Blood of it is for the Life thereof.  
Secondly, I object against Mr. W's Opinion from Job 3.11. Why died I not from the Womb? why did the Knees prevent me? or the Breasts that I should suck? For now should I have lain, been quiet, and have slept, or as if a hidden untimely Birth I had not been. Verse. 17. In Death the wicked cease from troubling, and there the weary are at rest; there the Prisoners rest together, and hear not the Voice of the Oppressor, and the Servant is free from his Master. This Text declares to us Job's Opinion, concerning the state of dead Persons, they all sleep and rest together in Death; Great and Small, Strong and Weak, Prisoners and Freemen, Servants and Masters; Death reduces them all to a like Estate, of Freedom, Peace and Rest, without any disturbance amongst them. He makes no mention here, or in any other place, of Rewards or Punishments until the Resurrection, and then he professes to expect to see his Redeemer with the Eyes which he had; but concerning an Intermediate State he is utterly silent, which it seems likely he would not have been, if he had known of such an Intermediate State of Souls as Mr. W. and his party pretend to maintain. We see that Job seems to make Death a rest from all such Sufferings as were known to him; and had he known or believed such Rewards after Death as Mr. W. pretends, we may reasonably expect he should have made mention of them: and from his silence about Rewards, and his Opinion of Rest from Sufferings, I conclude he knew of no such things to be found of Men soon after their Deaths. And I infer from this Argument, that the Souls Separate Subsistence, and the great Rewards and Punishments thereof to be expected immediately after Death, was unknown to Job and the Men of his time, and is therefore a later Opinion taken up; and yet generally accepted in the times which came after him, and wants much of that Authority which its Derivation from the Primitive times of the World might have given it.  
A Third Objection against Mr. W's Doctrine I take from King David, Psalm 146.2. Put not your Trust in Princes, or in any Child of Man; for when the Breath of Man goeth forth, he shall turn again to his Earth, and then all his Thoughts perish. Psal. 49.10. Wise Men die and perish together as well as the Ignorant and Foolish, Vers. 12. Man will not abide in Honour, seeing he may be compared to the Beasts that perish. Vers. 20. He repeats again, Man being in Honour hath no Understanding, but is compared unto the Beasts that perish. In the first proving Text David says, When the Breath of Man goeth forth, he shall turn again to his Earth, whence his Son Solomon may have taken his Saying, Then shall the Dust return to the Earth as it was, and the Spirit shall return to God who gave it. Here it seems to me, that David's Breath which at Death goeth forth, intends the same thing with Solomon's Spirit, returning to God who gave it: but thereunto David adds, That when this Breath is gone forth, and thereby the Man is returned to his Earth, all his Thoughts perish; whence it seems there is not one Thought left in him; but we know that the Faculty of thinking can never continue without some Thoughts arising in it; and therefore, if all a Man's Thoughts perish with his Death, I infer his Faculty of Thinking must do so too; which it cannot do, if there be such a separately Subsisting Intelligent Soul in Man as Mr. W. strongly asserts. And if my Opposers should contend that the Thoughts which are here said to perish, do mean the Intentions and Designs of the Person when alive. I answer, That there is no need in this place to alter the plain Sense of the Words; for that the plain Sense of them may very well stand in this place; conceiving, that in their plain Sense they are as true, as in that other Sense which my Opposers would put upon them, without any just occasion so to do. And hence I am apt to conclude upon this Text, that there is not such a Separable Intelligent Soul in Man as Mr. W. hath all along pretended. In our second Text, David exhorts not to be afraid of the Riches or Glory of any Man, for when he dies he shall carry nothing away with him; he counted himself, and other Men counted him happy whilst he lived, but his Happiness ends with his Life; for Man being in Honour hath no Understanding, but is compared to the Beasts that perish. Let Men be as Rich, Wise and Happy, and as much in Honour as this World can afford, yet all these Preeminences ends with his Life, and it seems so also do his Miseries; and dying or dead he may be compared to the Beasts that perish: his Breath goeth forth, and he turns again to the Earth from whence he was taken; and so also it is with the Beasts that perish. Hence it seems, That Solomon should have been the first Person who started the Question, Whether the Spirits of Men go upward, and the Spirits of Beasts downward or not? And after not knowing well what became of the Spirit or Breath which goes forth of a Man at Death, he says Transiently, and without any Deliberation that appears, this Spirit or Breath returns to God who gave it; but of such a Spirit or the return thereof, we meet with no mention in Scripture before his time (that I have yet found out,) and I am therefore ready to conclude with my quoted Texts out of David, that tho' Men be had in Honour during their Lives, yet at, and after Death, they may (as concerning their Natural Estate) be truly and reasonably compared to the Beasts that perish.  
My Fourth Objection against Mr. W's Tenet, I take from Solomon, Eccles. 4. That Wise King saw great and remediless Oppressions imposed on weak people in this World, and was thereat so much grieved, that he breaks forth and says, I praised the dead, which are already dead, more than the living which are yet alive; yea better is he than both they, which hath not yet been: who hath not seen the evil work that is done under the Sun. Chap. 9.3. The heart of the sons of men is full of evil, and madness is in their heart, whilst they live; and after that they go to the dead: for to him that is joined to the living, there is hope; for a living dog is better than a dead lion: for the living know that they shall die, but the dead know not anything, neither have they any more a reward; for their memory is forgotten: their love, hatred, and envy, are perished. Ver. 10. Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, in the grave, whither thou goest. Thus we find Solomon expresseth himself much to the same purpose that Job before hath done; declaring that Death and the Grave put an end to the do and sufferings of Men, without taking notice of any rewards or sufferings, likely to befall men soon after their departures forth of this World; which is (in my apprehension) a sort of evidence, that his words, The Spirit returns to God who gave it, did not intent the going of men's Souls to Judgement before God, soon after their departures out of this Life. I quote likewise in Corroboration of Solomon's forecited Text and Opinion, a Concurrent Evidence out of the Prophet Isaiah 38.18. where Hezekiah praying to god, says, 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. Mr. W. hath quoted these Texts of Solomon and Isaiah, and made out of each of them an Objection against his Opinion; but I have made one Objection out of them both, because I find them tend to the same purpose; and do not so much labour to increase the number of my Objections, as to fortify and strengthen those which I make against him. Mr. W. hath made the Text now quoted out of Isaiah his Tenth Objection against his Opinion, and thereunto answers, That Hezekiah 's meaning in these words, is that Men after Death cannot praise God as they do whilst they are in this World, and in the Congregations of Men, but that still they can and do praise God after Death in Heaven. Thereunto I reply, He seems to make Hezekiah mean what himself pleases; but that King's words seem plainly to declare, That Men after Death, neither do nor can celebrate or praise the Name of God, without mention of such a meaning as he pretends, or any need of such a meaning that I can perceive: and therefore I read and take the plain Sense of his words to be as he hath delivered them.  
In his Eleventh Objection he quotes the Text of Solomon, The Dead know not any thing: and thereunto answers, That Solomon's meaning in these words is, That Dead Men do not know any thing of what is done under the Sun after their Deaths. I reply, The words of the Text are general words, The Dead know not any thing [at all;] and therefore I cannot allow of his restraining them to Things done under the Sun; which he hath excogitated on purpose to serve his Design in this Point: Wherefore I leave this Exposition as a needless and erroneous Invention, and proceed farther to consider the whole Objection now propounded against Mr. W's. Opinion. And we find that Solomon in the Texts (of this Objection) before quoted, speaks of Death as of a Rest from men's Labours and Sufferings, and says, There is no device nor knowledge in the grave, whither thou goest; the living know that they shall die, but the dead know not any thing; not any the most common or knowable thing; not a thing so well known, as that Men must die, or that they must rise again. These are things the most commonly known to Men when they are alive, but when they are dead, they know not any thing [at all;] and too this, King Hezekiah adds, they cannot act any thing, they cannot so much as Praise and Celebrate the name of God, which Mr. W's Party will have to be the proper work of their good Souls departed. Our Text tells us in absolute and plain Terms, the Dead cannot do so, comprehending under the name of Dead, the Person, and all that belonged to the Composition thereof. And from these Premises I take leave to conclude, that from these Texts is raised a strong Objection against the Souls Separate Subsistence.  
A Fifth Objection against Mr, W's Tenet, I raise from Eccless. 11.8. If a Man live many Years and rejoice in them all, yet let him remember the days of Darkness, for they shall be many; and then he gives Liberty to the young Man to rejoice in the days of his Youth, and use his Liberty; but withal bids him know, that for these things God will bring him into Judgement: so Chap. 12.14. After he had said the Spirit returns to God who gave it; he adds, Fear God and keep his Commandments, for God shall bring every work into Judgement, with every secret thing, whether it be good, or whether it be evil. Here Solomon exhorts Men to remember the day and time of their Deaths. The miserable, as well pleased to rest under that dark Shadow, and the young and joyful he exhorts to remember those times as days of Darkness, and says that they shall be many; subjoyning thereunto, that [after those days] God will call Men to Judgement for all that they have done in this World, tho' it be never so secretly acted; and even for every idle word, at the Day of Judgement an Account must be made; and much more of men's smallest Actions, whether the same be good or whether they be evil: by the days of Darkness which Solomon here mentions, seem somewhat clearly to be intended the days which immediately succeed the death of the Person; they are days of Darkness, as Darkness itself, covered and made dark with the shadow of Death; and our Text says those Days shall be many: and therefore he exhorts Men in their greatest Jollity to remember them; but our Opposers (contrary to the Tenor of this Text,) endeavour to persuade us that there are no days of Darkness at all in Death, for that when the Breath of Man goeth forth, or ceaseth in him, his Substantial Intelligent, and then Separated Soul or Spirit, either returns to God, or goes before him, to Judgement, or is carried by Angels, or is hurried by Devils, into very different places; concerning which I do not find they are well agreed among themselves: but howsoever that may fall out, they are all very well agreed that their Separate Intelligent Spirit is at greater liberty, and is more active and knowing than it was during its confinement to the Body; so as instead of those days of Darkness which Solomon mentions, the Spirit or Principle of Life in Man enjoys a greater light, activity, and freedom, than it had before the Death of that Party whom it formerly inliven'd and acted. And this (if it be true) seems directly contrary to that which Solomon in this Text hath affirmed: There are days of darkness, and many of them, says the Text of Solomon, Mr. W. says, That at the death of the party, or soon after, good men's souls enjoy much more light, liberty, and glory, than every they had before: so as they seem to say, the souls of good men have no dark days at all; and therefore men that are jovial and merry, need have no regard to such days of Darkness as Solomon in this Text gives them warning of. And yet such men do not use to deny that a Solemn and General Judgement shall appear after those many days of Darkness shall be consummate and finished: and therein they agree with Solomon's Opinion, although concerning his days of Darkness they seem very much to differ from him: but if his Opinion may prevail in this Case, it offers a strong Objection against the Souls Separate Subsistence.  
Thus far Objections have been drawn out of the Old Testament, and we now proceed to draw like Objections from the New.  
A Sixth Objection thence to be raised, I take from John 14. 2 In my Father's House are many Mansions, I go to prepare a place for you; and if I go to prepare a place for you, I will come again, and receive you again to myself; that where I am, there ye may be also. Luke 21.26. The powers of Heaven shall be shaken, and then shall they see the Son of Man coming in a cloud with power and great glory; and when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh; viz. rewards for the Saints. Col. 3.4. When Christ who is our life, shall appear, then shall ye appear with him also in glory. 1 John. 3 2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is. The Apostle knew (whilst in this life) that we are the Sons of God, but he did not know what we shall be [after death] nor was that likely to be known, till Christ's appearing at his Second Coming; and then he knew that the Saints should be made like Christ, and appear with him in glory; as Paul hath above asserted. 2 Tim. 4.7. Paul says I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but to them also that love his appearing. The Crown it seems was laid up for him, even whilst he was alive; but was not expected to be given him till the time of Christ's second appearing, and then it would also be given to all those who love and desire that appearing. 1 Tim. 1.10. The Lord give mercy to the house of Onesiphorus, the Lord grant unto him that he may find mercy of the Lord in that day. He doth not pray that his Friend may find mercy at the time of his Death, or at an Intermediate Judgement, but at that [great and last] Day. All these Texts have been quoted to give Evidence of the Time when Rewards and Punishments after Death, are warrantably to be expected. They all express the time thereof to be at our Lords Second Coming, and the last Great Day of Judgement thereupon ensuing; but make no mention of Recompenses warrantably to be expected, soon after the times of men's Death, or in any Intermediate State between Death and the Resurrection: Nor hath the Scripture (that I find) any mention in other places, of Recompenses to be distributed in such an In●ermediate State, except in Parables and Trances only. I have in this Objection repeated two Texts out of which Mr. W. made Objections singly against his own Opinion; but I have linked them together, and strengthened them with other Texts of Scripture of the like import, quia vis unita fortior. Concerning Mr. W's Texts I pretend here to examine the Answers which he hath singly given to each of them. To the Text of our appearing with Christ in Glory, he answers and grants, That the appearance here spoken of, intends that of the Last Judgement; for till then the Saints cannot be said to appear in Glory with Christ; and yet, says he, they may be in Glory with Christ, tho' they do not appear in such Glory to Men. I reply, That though they do not appear in such Glory to Men, yet if there be truly such a thing as he maintains, they do appear in Glory before God and the Angels and Spirits of Just Men made perfect; and therefore may truly be said to appear in Glory; which St. Paul says, they do not, till Christ's second Coming and appearing in Glory. Mr. W. says, His sort of Souls may appear in Heaven in Glory before that time; but it lies upon him to make some proof that they do so: which he neither offers, nor I think is able to perform: and therefore I think his Answer to this Text is of small weight. The other Text to which he makes an Answer, is that of Paul's expecting a Crown to be given him at that day, or the time of the Last Judgement; and he grants, that the time intended by the word, That Day, is that of the Last Judgement; and says thereupon, What then? It follows not thence that therefore there are not Souls in glory before that time: for Kings may reign before they receive their Crown and Sceptre; and so shall we be Kings and Priests in our Souls unto God in the Heavens. This Mr. W. pretends to say out of his own fruitful Invention, without offering any Proof of our being Kings and Priests in Heaven to God in our bare and naked Souls only: for neither any of our before quoted Texts do mention such things, nor are they to be found in any other Text of Scripture whatsoever, except the Vision appearing to St. John when he was intranced: for the Parable of Dives makes no mention of being in Heaven, or the Preferment of being Kings and Priests to God, or in his presence; and therefore I am ready to reject this device or fancy of Mr. W's brain, and to conceive that all our quoted Texts are true, according to the common sense of their words. Mr. W. father says, There are no words or syllables in this Text that deny intervening Rewards to the Saints before that day; which it must have done before it could serve his Opposers purpose. Thereunto replying, I say, there seems to be no need of such a Denial: for that if God or Man, promise to give Rewards or Punishments at an appointed time, there is no need to express, they will not give such things at other times; nor can there be a warrantable expectation of them at other times, except such a thing be also expressly declared: which is not done in this or these Texts, or any other, 〈◊〉 Texts of Scripture, which I can find; and therefore I think Mr. W's Answer to this Objection is clearly insufficient: and as such I leave it, and proceed further to object against Mr. W's Opinion from all the Texts last before quoted. I say then that all these Texts concur strongly in their Evidence, That the Resurrection and Last Judgement are the time when all men may warrantably and certainly expect to be rewarded or punished according to their Works and Actions in this World: because that is evidently declared by a strong concurrence of Scripture Testimonies, and because there is no other time plainly declared in any other Text of Scripture, when men may warrantably expect such recompenses after their Departures out of this World: and thence I conceive the Texts before quoted are a strong Objection against the Expectation of Rewards, or Punishments being given to the Souls of Dead Persons immediately after their Departures out of this World.  
A Seventh Objection I make in the same manner that Mr. W. hath put his Seventh Objection against his own Doctrine; Where he says, If the Souls of Men past their Trial as soon as they are dead, what needs any other day of Judgement; Will Christ try Men after Sentence? To this Objection Mr. W. says, I have proved already, The Souls of Men cannot be killed, and so cannot die; and that the Souls of Men at death do return to the Lord; and other things relating to its partial Judgement which it shall receive. To this I reply, His proof of the Souls not dying, remains sub judice; his Text, that the Soul returns to God, proves not its going before him for Judgement: and for proof of his partial Judgement he hath produced no Text of Scripture at all, nor do I think a Text that so proves, can be quoted out of the Bible.  
Mr. W. proceeding, asks, Who art thou that reasonest against God? wilt thou teach God how he shall govern the World, or what Judgements he shall use upon Men? It is enough that God hath intimated his Will, there shall be such Judgements, and we are humbly to believe he hath reason for his so doing, although our shallow brains cannot comprehend it. To this I reply, That I am ready to do as Mr. W. directs, viz. That if God do declare to us his mind and intnet to have divers and different Trials and Judgements of Men, I am ready to submit to the belief thereof, although I am not able to apprehend the congruity or reason thereof. But Mr. W's Answer sets out no proof at all of God's design or meaning to pass such several Trials and Judgements upon Men, as he supposes; nor doth his whole Book give us good proof thereof: and himself doth not require men to believe that God proceeds in ways not congruous to the Reasons of Men, except God doth somewhere declare that he doth or will do so. Whereas Mr. W. hath not otherways proved Gods Will so to do, then from his own Expositions, Collections, Inferences, and Conclusions, which all seem to be the proper fruits of his own Invention: Upon which the Old Rule must take hold, Posito quolibet sequitur quidlibet; and so if we suffer him to lay the Cards, he will always deal them to his own advantage: but I have no inclination to bear with such dealing, and therefore do reject his Answer to this Objection, as infirm and insufficient. Well, but then says Mr. W. If this Answer will not satisfy you, I doubt not but the righteous Judge will satisfy you of the reason of that Great Day, notwithstanding particular judgements upon Men, and the spirits of Men before that Day. I find no manner of proving force in these words of Mr. W's, they seem rather a Threat than a Proof, and a product rather of his own Will than of his Knowledge, or a reasonable Inference from any Text of Scripture. Lastly he bids his Opposers be silent, lest God reprove them. And having made this Reply to his Answer, I am content to be silent, and proceed no father thereupon: but as to the Incongruity charged by the Objection upon Mr. W's Opinion, I say, that it seems very incongruous to my Reason, that God should call Men to a Solemn Trial at their Deaths, and there pass Judgement, and award Execution thereupon; and after they have long continued in this condition, then to call them to a new Trial, and give another Judgement upon them, with a like award of Execution on as before; this seems a very unlikely Proceeding of God towards Men: and yet if Mr. W. or any of his Partakers, have proved, or can prove, from any plain or clear Text or Texts of Scripture, that God will use this Course of Proceeding amongst Men, I am ready to submit my own reason and opinion thereunto; but not to the many words or conjectures which Mr. W. farther offers in his Answer to this Objection. We read Mat. 25. Our Lord's Sentence at the Last Judgement, runs thus, Come ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world; depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels: not saying, Return ye blessed unto the happy Mansions of Heaven, from whence ye came; or, Return ye cursed into those dark and dreadful Regions, where ye were before; but come ye and go ye to such Places and Regions as it seems probable they were not acquainted with before; whence it seems inferrable, that those Intermediate Trials, Judgements and Executions which Mr. W. maintains, have something of the Chimerical and Imaginary, without having that real truth in them, which Mr. W. and his Party endeavour to maintain; and the Objection before made against them seems strong enough to shake and oppose their Pretensions.  
An Eighth Objection I raise from 1. Cor. 15.12. If Christ be Preached, that he risen from the Dead; how say some among you, that there is no Resurrection of the Dead, but if there be no Resurrection of the Dead, then is Christ not risen, and if Christ be not risen, then is the Christian Religion both vain and false. vers. 18. and then they also which are fallen asleep in Christ are perished. vers. 32. If after the manner of Men I have fought with Beasts at Ephesus, what advantageth it me if the Dead rise not? Let us eat and drink for too morrow we die. Then the Apostle finds fault with Communications which call in Question the Belief of the Resurrection of the Dead. vers. 52. At the last Trump the Dead shall be raised Incorruptible, and we [who are then alive] shall be changed, and then shall Death be swallowed up in Victory. vers. 58. And therefore my beloved Brethren, be ye steadfast, always abounding in the work of the Lord; forasmuch as ye know, that your Labour is not in Vain in the Lord; [the Resurrection of the Dead being thus certainly and undoubtedly proved to you] you must be steadfast and unmoveable in your Religion, knowing that your Labour is not in Vain in the Lord. In Mr. W's Thirteenth Objection against his own Opinion, he propounds it thus, our Opponents allege, vers. 18. of this Chapter, inferring, that if there be no Resurrection, Then those who are fallen asleep in Christ are perished; which they say could not follow, if there were any state of a Blessed Life for a Separate Soul; for that tho' there were no Resurrection of the Dead, yet Souls already in Heaven should still be happy there, and not be perished for want of a Resurrection of the Person. To this Mr. W. answers, That in the course of this Text, St Paul intends to prove the Resurrection of Christ, and to teach, that if his Resurrection was not true, than all those who are fallen asleep in Christ should be perished. There Mr. W. says thus, now to prove that Christ was risen, which was the Antecedent of the Apostles Argument; he argues, either Christ is risen, or we have been preachers of what is Vain and false, and then those who are fallen asleep in Christ are perished. Hereunto I reply, That we do not read in this or any other Text, that there was a Dispute among the Corinthians about the Resurrection of Christ, but that it was both preached and believed amongst them that he was risen from the Dead: and from that Established and Undoubted Truth, the Apostle infers the Resurrection of the Dead, and says, the one of them is as true as the other; but if there be no Resurrection of the Dead, then is Christ not risen, and if these be not both true, than all Christian Religion is vain and false, and those who are fallen asleep in Christ are perished.  
This sort of arguing seems to suppose a possibility, that those who are fallen asleep in Christ may be perished, which were a vain supposal, if their Separated Souls did still subsist and were Immortal; because that whether there be a Resurrection or not a Resurrection, and whether Christ were risen or not risen, yet Separate Souls would still have a Subsistence, and not be perished, as here our Apostle supposes they would be, if the Resurrections so preached to the Corinthians were not true. So as our Apostles Expression seems not well to agree with Mr. W's Opinion of the Souls Separate Subsistence; but it is at full agreement with the material Opinion, who maintain as St. Paul doth, that if there be no Resurrection, than all hope of Recompenses future to this Life are Vain, and those who are fallen asleep in Christ are perished.  
Mr. W. says farther, There is no Way or Means for expiation of your Sins, and removal of the Curse, besides the Death of Christ. I say, we are taught by this Text, that his Death would avail us nothing without his Resurrection, [and our Resurrection also.] Then Mr. W. quotes, if Christ be not risen, the Wrath of God still abides on you; and says, this is spoken because his Resurrection was to be the Evidencing Sign among the rest, that his Death was accepted of the Father, for that end he professes to lay it down which was to expiate our Sins. I say, he professeth to lay it down, that he may take it up again, and he was convinced that it would be accepted of his Father before he laid it down, and then he risen again for our Justification, rather than as a Testimony, that his Death was accepted of the Father, of which there was before no doubt at all. Mr. W. goes on and says, He denies that the Apostle ●ntends by these Reasonings to prove immediately the Resurrection of all Men, but only as their Resurrection comes in upon the Resurrection of Jesus Christ, which is the only thing in these Verses now named, that the Apostle was proving. To this I reply, That the Resurrection of the Dead, and the Doubt which some Men had thereof, is the principal and only Question which I conceive to be disputed of in this Text; for we do not read of doubt made by any Man concerning the Resurrection of Christ; for Christ was preached to the Corinthians, and that he risen from the Dead, and this Doctrine was received and believed by the Corinthians, and yet some of them denied the general Resurrection of the Dead: and to convince those Unbelievers of their Error; the Apostle tells them, that the general Resurrection of the Dead, is as true and certain as the Resurrection of Christ was, and therefore I think the main scope of St. Paul was to convince the doubting Corinthians, and to prove the general Resurrection of the Dead: and which of us two have the Right in this Point, shall be referred to the Judgement of such Readers as will consult St. Paul's Text thereupon. Mr. W. says further to his Opposers, the manner of the Apostles Argument is not as ye conceive, That if the Bodies of the Saints do never rise, than ye are in your Sins, and those that are dead in Christ are perished. Replying thereunto, I say, that I know none of his Opposers who argue in such a manner as he hath imposed upon them, nor that examine or consider the Resurrection of the Body; because we do not find in the whole Tenor of the Bible that expression of the Resurrection of the Body. It is true, that as we now use the Apostles Creed in English, we find there mentioned the Resurrection of the Body; but clearly, we therein departed from our Originals of that Creed, both in the Greek and Latin Languages, the Greek calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin calls it Resurrectionem Carnis, the true English of both which Expressions, is the Resurrection of the Flesh; and after that manner I think it ought to be mended in our English Translations or Creed. Whence it seemeth not to follow that the Body should be first raised, and then a Substantial Intelligent Spirit ab extra should be put into it; but that such raising shall be like the first formation of Adam, and the covering of Ezekiels dry Bones with Flesh and Skin, and the filling them with Blood and Humours, apt to be kindled and inflamed by such a moderate Wind or Breath as may be breathed upon them or into them, for kindling the flame of Life in their vital Parts, thence to be communicated to all the rest of their Bodies. John 5.28. The Hour is coming, in the which all that are in the Graves shall hear his Voice and shall come forth; they that have done Good to the Resurrection of Life, and they that have done Evil to the Resurrection of Damnation. The manner after which Persons so raised shall come forth, seems to be by forming the Flesh, Bones, Arteries, Veins, Nerves and Sinews, into the shape of a humane Body, containing therein such Blood, Humours and Organs as are needful for the production and perfection of Life, and all the Faculties and Powers of a humane Person, whose Blood and Humours will then be apt for kindling into a Flame, or glowing of the Blood by such a moderate Breath as Ezekiel was directed to call for, to come from the four Winds, and breath upon these newly form Persons that they may live, which done, the newly form Persons are thereby made living, able to hear the Voice of the Son of God, and at his Call to come out of their Graves, and deliver themselves from the strong Bands of Death; and such I conceive, the rising of the Dead will be, not a partial, but a total Resurrection of the Person, not first the Body raised, and then an Intelligent Soul be injected thereinto, for the Body cannot rise or come out of its Grave without a Spirit of Life, or such a sort of Soul as is natural, suitable, and fitted for that Performance. I do therefore reject the expression by him used, viz. the Resurrection of the Body; because it is not where used in the Scripture: and because there is no such thing in Nature, as that a Body should rise and live without a Soul: what rises therefore is not only the Body, but the Person which was dead, a very like, or his very same Person which before had died. Mr. W. in the Conclusion of this Objection, says to his Opposers, that it is a strange Inference ye draw from this Text, That because it is certain that Christ is risen, that therefore the Souls of Men are mortal. I reply, This would be a very strange Inference indeed, if his Opposers either said so or thought so, but they profess to do neither the one nor the other; but this they do say and believe, that if the Resurrection of Christ, and the General Resurrection of the Dead, be not both true, than all those who are fallen asleep (tho' never so good) are perished; and consequently, that the Souls of Men have not a Separate Subsistence after the death of the Person: and thus I finish my Reply to Mr. W's Answer given to this Objection, and proceed to the giving concurrent Evidences from the Texts before quoted, for strengthening the force of this my Eighth Objection.  
Our Apostle having finished this Text, goes on in the same Chapter to Vers. 32. And there says, If after the manner of Men I have fought with Beasts at Ephesus, what advantageth it me if the Dead rise not? Let us eat and drink for too Morrow we die. Which sayings I think may be thus rightly Paraphrased, Whatsoever Sufferings I undergo for Christ's sake in this World, they will advantage me nothing, if the Dead rise not, and then we need no more in this World, but to eat and drink and die, and there's an and of us. And if this Saying be true, and the very meaning of our Apostle in this Text, I think it gives a fatal blow to the Separate Subsistence of Souls; and yet our Apostle proceeds further in this Chapter, to Verse 52. Where he says, The Trumpet shall sound, and the Dead shall be raised uncorruptible, and we [who are then alive] shall be changed; and the last Verse of this Chapter he adds, Therefore my beloved Brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know your Labour is not in Vain in the Lord; for I have given you as certain Proofs as Faith can desire, that there shall be a General Resurrection of the Dead, at which time all People shall be rewarded or punished according to their Works. Heb. 11.35. The Saints endured great Persecutions and Torments, not accepting Deliverance from them, because they expected a better Resurrection. Luke 14.14. When thou makest a Feast, do not only bid thy Friends and rich Neighbours, who are likely to make thee a Recompense; but bid also the Poor, the Maimed, the Lame and the Blind, who cannot Recompense thee, and therefore for thy so doing, thou shalt be Recompensed at the Resurrection of the Just. And now I demand one Text of Scripture to be produced, where it is said, That Men for their good Works done in this World, shall be Recompensed at or soon after their Deaths. I know of no Text that declares this to us, or from which it can with clear Reason be collected; and therefore I say, that the Reason given us why our Labour shall not be in Vain in the Lord, is because there shall certainly be a Resurrection from the Dead, and after that a Judgement, wherein every Person shall be rewarded according to his Works; and upon these Grounds I am ready to conclude, that this my Eighth Objection strongly batters and assaults, and even overthrows the Opinion of the Souls Separate Subsistence.  
A Ninth Objection against Mr. W's Opinion, I raise from 1 Thess. 4.13. Where St. Paul says, I would not have you to be ignorant, Brethren, concerning them that are asleep, that ye sorrow not, even as others which have no hope: For if we believe that Jesus died, and rose again; even so them also that sleep in Jesus, will God bring with him; and so goes on describing the manner and effects of the Resurrection of the Dead; adding, Comfort one another with these Words: I offer this for you Comfort, that there shall certainly be a Resurrection of the Dead, wherein your dead Friends also shall rise again; and I would have you make this a Comfort to you, concerning both your dead Friends and your dying Selves, advising you to repose your hopes thereupon, and to comfort yourselves and one another, with your Discourses and Communications concerning it. Our Apostle appears here, comforting the Hearts of his Correspondents against the sufferings of Death, either by their Friends, or by themselves, and takes his ground of Comfort in such Cases, from our assured Doctrine of the Resurrection of the Dead; and thereupon I observe that he doth not ground and Hope or Comfort upon the Souls Separate Subsistence, or its going to Heaven immediately after Death: which gives me a firm ground of persuasion, that he either did not know of this Opinion, or he did not believe it; for if he had believed this Doctrine to be true, I think he could not have forgotten, or forborn to give his Disciples Comfort from that Topick: because such Comforts would have been much nearer, than those which he derived from the Doctrine of the Resurrection, and would have been both a more short and sure way, to that Salvation and future Happiness which Men desire; and therefore if St. Paul had believed this Doctrine to be true, I think he could have no reason for his balking it in this place; but in congruity of Reason must have said, Brethren, comfort yourselves against Sorrows, for your Friends Deaths and the fear of your own, by considering the happy State of those which die in the Lord, for that their Spirits or Souls immediately upon parting from their Bodies, either return to God who gave them, and are received into Heaven and Happiness, or they shall be carried by Angels into Abraham's Bosom, and there enjoy at least, a blessed Rest from their Labours, and all future Sufferings. I doubt not, but that the Divines of our time would readily have administered such Comforts as these to the Friends of dead People, or even to the dying Persons themselves; but in our quoted Text, we find St. Paul did not so proceed with his Correspondents upon this like Occasion: for the only Comfort which thereupon he propounds to them, is drawn from the Doctrine of the Resurrection, which in this Place he somewhat at large delivers, as knowing that to be sufficient for men's Comfort in such Cases, without remembering or believing our late comfortable Doctrine or Opinion, of the Souls going to Heaven immediately after Death; and hereupon I conclude, that this Doctrine was either not known to him, or not believed by him, and that therefore it is an Error, and no certain Truth, or the very Truth of God.  
A Tenth Objection against Mr. W's Opinion, I raise from the concurrent Testimonies of many Scripture Texts, referring the expectation of future Rewards or Punishments looked for after this Life, unto the time of the Resurrection of the Dead, and the Last Judgement, without finding and such Expectation at the time of Men's Deaths referred to, or mentioned in any Text of Scripture. In the Catalogue of Mr. W's own Objections, he hath made this the Sixth, and propounds it thus, The Scriptures (say my Opposers) do frequently make mention of the Great and General Day of Judgement, and refer all the Rewards of the Saints to that Day, and so all the Punishments of the Wicked, therefore the Souls of Men die with their Bodies, as being uncapable of Rewards or Punishments till then. To this Objection he answers concessively, and says, I do partly acknowledge the first part of what ye say, that Scriptures do frequently make mention of that great Day; and again, that the greatest Rewards and Punishments are reserved to that Day: but I deny the later part of what ye say, because the Scripture speaks of the Spirits of just Men made perfect, and of the Soul of the Thief being in Paradise that day he died, and of the Spirit of every Man returning to God at Death, to be dealt with according to what they did in the Body; and this he says is enough to blunt the edge of his present Objection. And hereunto I reply, That what he hath said concerning the Spirits of just Men made perfect, hath before been answered, and so hath that of the Thief's Soul being in Paradise that day, and proved to be invalid Testimonies of the Souls Separate Subsistence. His Third Testimony of the Spirits returning to God, seems to be misrecited; for the Text doth not say it returns to God to be dealt with according to what they did in the Body; which Words he adjoins with as much Confidence to the Text, as if they might be there found written, and were part of the Text itself; so as unwary and unexamining Readers might soon be mistaken thereupon. In what manner, and to what purpose Solomon might intent this return of Souls to God hath been before disputed; and I still confide, that Mr. W. and his Party will not be able to prove, that these words of Solomon intended the Souls of dead Persons going before God to Judgement, as here he hath without any hesitation delivered it. And therefore I conclude that his Answer hath very little blunted the edge of our present Objection: I observe it as an Art in Disputing, that it may be advantageous to grant in an easy and transient fashion, such Objections as Men find themselves utterly unable to answer; and I think Mr. W. hath used this Art in transiently granting the first part of this Objection, viz. That the Scriptures do frequently refer the expectation of Rewards or Punishments after this Life, and unto the Resurrection and the Day of Judgement; and whereas I have said before, that there is no mention in Scripture of such Expectations, at or soon after the time of men's Deaths; he gives us here three of the most pregnant Instances which he could find in Scripture, for proving that Rewards and Punishments are bestowed by God at the time of men's Deaths; but the force of these Instances hath before been obstructed by those Answers which have been severally given them in their proper places. I am not without some Temptation of drawing out of the Scripture a Catalogue of such Texts as do with great Evidence and Strength, set forth and prove, that the time of the Resurrection and the Day of Judgement, are not alone the principal, but the only times whereat or wherein Recompenses future to this Life, are warrantably and certainly to be expected by Mankind; but because I have said much, and quoted divers Texts of Scripture upon that Subject before, and am now willing to save myself and my Reader the tedium of such a long Repetition. I will refer the Examiner's of this Objection unto those Texts which have before been quoted to that purpose, and to such others as themselves may meet with upon the perusal of the Scripture. And with this round number of Ten, the Objections which I make against Mr. W's Opinion out of Scripture, shall be finished.  
Yet I farther intent to add thereunto, two or three Objections against Mr. W's Opinion, derived from Natural Reason and the Experiences of Men. And first, I begin from the Nature and Composition of the Humane Person, and thereupon I observe, that there are three things principally and absolutely necessary for the Subsistence and Life of the Humane Person, viz. Blood, Breath and Nutriment, and thereupon do agree with Moses, that the Life, the Animals is in the Blood, or that the Blood is the Life thereof, whose inflamed Particles are the Spirits which act the Person, and as well the Head as the Members, so long as Life continues in the Body. Next to which, the Breath hath a Principal and absolutely necessary Faculty and Power of fanning and inflaming such Particles of the Blood, as are employed in every part of the Body, and for refrigerating the internal parts of the Body with a perpetual Refreshment, which keeps the Paristaltick Motion always in action amongst the inward and most vital parts of the Body; whence daily Experience assures us, that by stopping of the Breath but for some few Moment's, the Spirit of Life in Man, becomes absolutely suffocated and extinguished, and without Breath no Humane Art or Power can prolong the Life of the Person, or other Animal whatsoever. Concerning Nutriment, it is only so far necessary to the Life of the Creature, as the Blood thereof wastes and is consumed, by the Circular Continual Motion, and the Inflammation thereof.  
In some long continuing and weakening Diseases, the Motion of the Blood hath been so weak, and the Inflammation thereof so faint, as that in such Persons, there need no Nutriment in a long time, for restoring the waste of Blood in such Persons: but in ordinary ways of living, our Experience assures us, that if the daily waste of Blood be not supplied by Nourishment suitable to the Consumption thereof, the Person must diminish in his Strength and Vigour, and finally perish and die for want of such sustenance as should restore the stock of the wasted Blood, and furnish the several parts with such moisture and refreshment, as thereunto shall be absolutely needful and required. We find an Instance of this Condition in David's Acts, when he came to Ziklag, his Servants found an Egyptian in the Field starved, and at the next Door to Death; for he had neither eaten nor drink in three Days and Nights before, but upon administering fresh Sustenance to his wasted Spirits, they became restored in great measure to their former Activity; which I conceive happened to him as it may do in the case of a Lamp, whose Oil is spent and exhausted: the Light will first grow dim, and be ready to fail and be extinguished, but being refreshed by more Oil administered to it, it will soon recover the Flame and Light which it had before. The Text says, When this Man had eaten, the Spirit came again to him. In like manner it is related of Samson, his being ready to die for thirst, but as soon as he had drank of the Water which issued from his Jawbone, that Text says, his Spirit came again, and he revived. I conceive those Places to be parallelled with that Text of 1 Kings 17.22. Where in raising the Widow's Son, Elijah prayed, Lord let this Child's Soul come into him again; and the Spirit of the Child came into him again, and he revived. I conceive that the coming again of these three Spirits, as they are expressed in very like words, so they were all of a like nature; the Spirits of the two former were not quite extinguished, as that of Elijah's Child was, but upon the revival of them all, it is said their Spirits came to them again, which I think may signify the rekindling or recontinuing of that Flame of Life in their Blood, which we call the Vital Flame, and whereby the Humane Machine or Microcosm is put in motion, and acted so long as it pleases God to continue Life unto it; in the Case of the Egyptian at Ziklag, we may perceive that presently upon the coming of his Spirit to him again, the Activity and Use of all his Sensations returned instantly to him, so as he could not only move, hear, see, etc. but his Understanding and Memory became apt and ready for Service as before; whence I think we may reasonably collect, that the Original of Acting and Understanding may proceed from the Activity and Motion of the Blood, and the inflamed particles thereof, which together with Life and Motion, produce the Sensations, Affections, Understandings and Memories of Men. And having thus propounded, and in some measure proved, that Blood, Breath and Nutriment, are all absolutely necessary for continuance of the Life of Man, so as he cannot long abide in Life, without the continual assistance of every one of them; I pretend to apply them to those different sorts of Spirits about which we are now disputing; and therein, if we shall proceed, and make application of them to the Extraneous, telligent and Separate Spirit, which Mr. W. maintains to be the Spirit of Life in Man; I think we must find, that all these three Natural Incidents to the life of Man, have no coherence at all with such a Spirit, but are very incongruous with the Being and Nature of it; because that forasmuch as we know concerning the nature of such a Spirit, Nutriment seems not to be necessary for the Subsistence thereof, and much less do Breath and Blood, or the Spirits of it seem pertinent, or appliable to the nature of such an Intelligent Spirit; and therefore if such a Spirit were truly the Spirit of Life in Man, the three materials before mentioned, as natural and inseparable Incidents to the continuance of Man's Life, should not be so absolutely necessary for that design, as by daily Experience they are found to be: but if we shall now turn to the other side, and make Application to that Superfine, yet Material and Unintelligent Spirit, which before hath been described, we must find that there will be a true and real necessity of the three beforenamed Natural Incidents, for the Support, Supply, and Continuance of its Activity, and of Life its self; so as by this Hypothesis the Phaenomena of nature in Man are more clearly answered, and may be better solved, than can be done by applying these Natural Incidents, to a Separable, Intelligent, and Extraneous Spirit in Man; and I therefore conclude it more probable, that the Spirit of Life in Man is rather Material and Unintelligent, than that it is an Intelligent and Separable Spirit, such as Mr. W. and his Partakers maintain the same to be.  
A Second Objection from Nature against Mr. W's Opinion, I raise from the further Consideration of the Humane Person, and more particularly from the Bodily Organs thereof; and say thereupon, that God or Nature hath so framed and fitted every one of them, as they are wonderfully apt for those Offices, which they were intended to perform; of which for Example we may name the Eyes and Tongue, which are admirably framed and fitted for their several Offices, so as the Spirit of Life is by means of these Instruments able to perform such Actions as Nature intended them for; and yet the Perfection or Defects in those performances, seem not so much to depend upon that Spirit which informs and acts them, as upon the structure, soundness and perfection of the Organs themselves. Without such Organs, the Man can neither see nor speak, but when the Organs are sound and perfect, the owner can use them as perfectly as any other can ordinarily do; but if there be any Obstruction in the Optic Nerves, or in those which act the Tongue, the Spirit of Life in the Owner can act them no otherways than they are still capable of, for the Tongue will lisp, stammer, stop, struggle and blutter, do the Man, and his Spirit of Life, what they can, for the rectification of such Infirmities; and so will the Eyes be purr-blind, double or triple sighted, weak, dim and blindish, do the Owner and his Spirit of Life what they can for the Recovery and rectifying of them; so as the Spirit of Life can act the Organ to no higher a Degree of perfection, than the soundness and rectitude of the Organ itself will bear; nor act it in other manner than it is fit and capable at that time to be acted: and I conceive, that the principal perfection of the faculties of Secing and Speaking, lies more in the sound State and activity of the Organ, than in the power and energy of that Spirit which acts them; and yet I think that the purity and force of such Spirits, may be very conducing to the perfect performance of the Faculty; and yet can act no farther than the Bodily Organ is in its own State and Nature capable of: whence there is a dependence of the Faculty, both upon the Spirit and upon the Organ. But I think that the Differences which we find amongst men's Faculties of this Nature (wherein there are great Degrees of Perfection and Imperfection) do more depend upon the soundness and fitness of the Organ, than upon the different Degrees of Activity amongst the Spirits of them. And if we shall ascend to the consideration of the Humane Intellect, we may find that the acting and perfection thereof, lies in, and by the Brain, and that the Fantasy lies principally or only in the forepart of the Head, the Judgement or Esteemative Faculty in the middle of it, and the Memory in the back part thereof; whence if there happen any defect or crasiness in any of these Faculties or Powers of Intellect, Physicians both do, and aught to apply their Medicines for the recovery of them, to the Organs or parts of the Head, which are the proper Instruments of such Faculties. If the Fantasy be disordered, the Remedies thereof must be applied to the forepart of the Head, or the Forehead: if the Judgement be crazed, such Remedies must be applied to the middle part of the Head, and if the Memory fail, application for the Recovery thereof must be made to the back part of the Head; and if Medicines for the Recovery of the Fantasy be applied to the back part of the Head, they will be ineffectual to that purpose, and so e contra, if Men will apply Remedies to the back part of the Head, for recovering the disorders of the Fantasy. Men of indifferent Skill can make shrewd guesses concerning the largeness and perfection of those Faculties, by Seeing, Feeling, and perusing the Dimensions and Fashoning of men's Heads. If men's Foreheads be large and high, they may reasonably be thought to be of large Fantasies and Inventions; and if the back part of the Head be likewise large, and something protuberant in the lower parts of it, tending towards the Neck, we may guests the Owner of that Organ to have a capacious and strong Memory; and concerning the Judgement, we may think that the largeness of the whole Head (if it be well filled, and without any empty Spaces in it) is a great sign of a good and sound Judgement, in those Persons to whom God hath given such an Organ; and from these Topics I am ready to infer, that the perfections of the Intellect, depend more upon the Soundness and Gapacities of the Organs, than upon the Excellencies and Perfection of the Spirit which acts them, and yet the Power and Purity of such Spirits must be still admitted to have a great effect in the Production, and in the Degrees of Perfection in this Operation. If we shall particularly consider the Nature of that we call the Spirit of Life in Man, we may perhaps find it subject to divers Diseases and Infirmities, as well as we know the Body and the Organs to be; and of what sort soever we shall imagine this Spirit of Life to be, daily Experience may assure, us that it oftentimes finds help and remedies against the Disorders and Diseases thereof, by good Air, wholesome and regular Diet, good Company, Music or Harmony, freedom from Cares, and other Easements and Satisfactions to the Minds of Men, as well as by Medicines and Helps administered by the Physicians in divers Cases. And thus have we run through and considered divers weighty particulars concerning the Bodily Organs, and the Minds of Men, with intent to apply the same to the two sorts of Souls or Spirits which are now in dispute between us; and have showed that the Perfections of Humane Powers, both Sensitive and Rational, do more depend upon the Aptitude and Capacity of the Bodily Organs, than upon that Spirit which gives Life and Motion to them: and next, that the Humane Mind or Spirit of Life in Man, is capable of Melioration and Detriment, by many such Accidental Things as I have before enumerated and expressed; and from all these Premises, I am very apt to collect, that if the Spirit of Life in Man, were an Intelligent Separable and Extraneous Being; things could not reasonably fall out in the Nature of Man, as they have before been declared commonly to do; but if this Spirit, which gives Life to Man, be taken for a Fire, yet Material and Unintelligent Spirit; all that hath before been spoken concerning the Bodily Organs, and the Spirit or Mind of Man, will fall out to be very agrecable and homogenous to the Nature of such a Spirit, and to the whole composition of the Humane Person. And hence I take upon me to infer, that the Spirit of Life in Man, is more likely to be Material and Unintelligent, than to be such a sort of Intelligent and Self-subsisting Spirit as Mr. W. and his Party maintain the same to be.  
A Third Objection against Mr. W's Opinion, I take a Simile, and raised from men's Experience, and the common Consideration of the Brutal Nature. Our daily Experience assures us, that by whatsoever Spirits the Brutes are acted, they fully enjoy the Powers of Life and Sense, and some such measures of Intellect, as gives them a Sagacity sit to attain and accomplish the ends of their Being's, altho' in the Degrees thereof they fall very much below such Perfections of them, as are found in Men: by Virtue and Power of the Vital Spirits in Brutes, working in and among the Organs of their Bodies, their Animal Nature attains to as great a Perfection as the Humane Nature doth, as far as concerns the Vegitation and Sensation of them both. For the Brutes live as well, and as naturally, and as much as the Men do. And next, their Motions are as strong, vigorous and active, as those of the Men are, in both the sorts of Motions which are common to them. First, their I ward Motions of Heart, Lungs, Bowels, and other their Principal and Vital Entrails, which Sort of Motion we may term Involuntary, because the Men or Beasts can give no stoppage to them, but waking or sleeping, in sickness and in health, such Motions are natural, and needful for maintaining Life in the Creature, in whose power it is not to stop or alter them. And this sort of Motion is needful for, and as active amongst Beasts as Men. The other sort of Motion is that which Men call Local or Voluntary, such as that of the Hands, Feet, Head, and other Members of the Body, which the Creature can use, or not use, at its own liking and pleasure; and we find that the Motions of Brutes in this kind, are as vigorous, nimble and strong, as those of the Men are. Then if we proceed to the power and practice of their outward Senses, as of Seeing, Hearing, Feeling, etc. Experience will convince us, that divers Brutes attain to as great Perfection in the use of such Senses, as the Generations of Men do, and some Brutes exceed the Humane Powers, in the Practice and Use of some of these Senses. And if we then consider the Humane Affections of Lust, Wrath, and Fear, we may find that the Brutal Nature is as full of these Affections, as the Humane; and that the Beasts have them in as great vigour, violence and perfection, as Men have them. And lastly, if we rise to consider the Power of Intellect, we may find that Brutes enjoy the true and real use of Fantasy, Choice and Memory, so far as is Needful for the well being of their Natures, tho' in a weak measure, and very low degree, if we compare such Faculties of theirs with such as may be found in that kind amongst the highest ranks of Men, or such of them as have attained to great degrees of Improvement in their Faculties of that kind. It may be, that if we shall compare the most Stupid amongst Men, with the most Sensitive amongst Brutes, as with the Elephant, Ape, Horse, Dog, and Fox; it may be found that some of these Creatures are more docible, and may be made more knowing, than some of the most stupid amongst Men: so that by their Teacher's Eye, or Continuance, or their Voices, they have been made to act and perform divers things which caused Admiration in the Beholders, and such as it would be hard to teach the stupidest Persons amongst Men to perform in such manner, as Beasts have been known to do them. There appears between the Brutal and Humane Nature and Composition, very great differences, and that the Men have many advantages above the Beasts, in those Parts and Members which appear outwardly to the Eye. First, in the Members of their Hands and Tongue, and the genuine and natural uses of them both: and next, in the natural and upright posture of the Humane Body, and the placing of the Head thereupon, all which give great advantages to the Humane, above the Brutal Bodies, and gives them such capacities of acting, as are denied to all Brutes whatsoever; and it seems we may reasonably suppose, that there may be the like great advantages, in the inward Organs of Humane, above those of the Brutal Heads, and whereby the Humane are made more capable of performing the great Duties of their Intellect, than the Brutal Creatures have Capacities to do; and yet we find these Differences do not hinder the persons of Men from being ranked amongst the Animal Kind; the prime Ingredients into whose Composition, are the same Flesh, Blood, Bones, Breath, Nerves, Arteries, Veins, Joints, Sinews and Members, which go to the Composition of them both. And Experience may convince us, that the Lives of them all are in their Blood, or that Blood is the life of them, and by the particles of such Blood inflamed, called the Spirits of their Blood, they are all enlivened and acted alike; altho' by the Structure of their Bodies, and the Perfection of their Organs to some purposes, the Humane Nature have very great advantages above the Brutal: and these are the main Differences which I have yet been able to find between the two Nature's ; and I am hence so far convinced, as to conceive that there is no such great and apparent Differences between that sort of the Spirit of Life which acts the Brutes, and that sort of Spirit which acts the Men, as heretofore hath generally been believed; but the Spirits which act Life in them both, are of a more similar Nature than Men have formerly imagined them to be; and from this Argument I am ready to conclude, that the Humane Spirit of Life hath a great agreement with that of the Brutal, and therefore I think it more probable to be a Material Unintelligent Spirit, than that it should be an Intelligent created extraneous Spirit, made by God for each Man at the time of his Procreation, and injected into the Embryo, at some incertain or unknown time, which yet remains unperceived or undeclared to us; and which if it shall be made better known, may deserve to be further examined amongst us. Upon these three last Arguments drawn from the Animal Nature and Humane Experience, my first doubtings concerning the Separate Subsistence of souls were founded; after I had held out in the old Opinion until my Age of Sixty Three-Years, and my doubting caused me to search the Scriptures concerning that Point, and there I found no Concurrence of Scripture Texts which were brought as Evidences thereof, and not so much as one Text that was clear in the aff●m●nce of it, except that of St. Matthew's saying, Are not able to kill the Soul.  
Next that, neither that Saying, nor any other Text produced for proof of that Point, had a principal 〈…〉 teach or prove the Souls Separate Subsistence, 〈…〉 the Texts produced for the proof of that Opinion 〈…〉 livered in a collateral manner, and are brought ● by, without men's being able to make it appear 〈…〉 of the Texts produced to that purpose, did 〈…〉 tend to declare or prove the now questioned 〈…〉 the Souls Separate Subsistence. I found also, that all their Texts from whence the consequential proofs which they make, are drawn, might receive reasonable, and I think sufficient Answers, which I have endeavoured to apply to them in this Treatise, and have satisfied my own Understanding in them all; and how far they will appear reasonable to the Readers thereof, I am willing to leave to such Experimental Trials as may be made upon the Judgements of such Persons as may happen to peruse the Treatise, and to the Candour and Indifferent Censure of such Readers, I am willing to submit myself and all that I have spoken in this Treatise, and concerning this Subject.  
AFter Mr. Wadsworth 's finishing the Treatise before considered, he superadds thereunto, and subjoins to it, a Declamatory Discourse, which he entitles, Faith's Triumph over the Fears of Death; which is not much less in bulk than his Treatise before answered.  
Upon the Perusal thereof, I find his Triumphal Arch principally founded, the one end of it upon the Souls Separate Subsistence, and the other end upon the Souls going to Heaven immediately after Death; both which I conceive to be Precarious Assumptions, I am sure not granted by his Opposers, and I believe not sufficiently proved by his Arguments. I find that in this Discourse he repeats a third time the four Texts of Scripture which he thinks do most strongly prove his Opinion: viz. Solomon's return of the Spirit to God who gave it: St. Matthew's Are not able to kill the Soul. St. Luke 's Parable of Dives, and his Relation of the thieves Conversion on the Cross. I acknowledge myself averse from making often Repetitions of the same things, and therefore do refuse to follow his Example or Practice in this Point, but rather make choice to refer my Reader to such Answers as are before given to these Arguments in those places, where he hath twice before propounded them.  
I do not find that in this Discourse he hath added any new Arguments to those which are produced in his former Treatise, so as there are no new Proofs propounded in this Triumph; whence I am apt thereupon to surmise that he doth Triumphum canere ante Victoriam: and because his Triumphal Building seems to be principally founded upon the two beforenamed Assertions, I collect that if the rain descend violently upon it, the winds shake it, the floods happen to beat upon it, this Triumphal Edifice will be more likely to fall than to stand; because the ground upon which it is raised, seems over soft and sandy for the support thereof; and for that the foundations of it are not digged deep enough by such a Search into the Scriptures, as might make it appear that the Doctrine is built upon a strong Stream or clear Current of Scripture Testimonies, somewhat apparently or clearly attesting the Truth thereof in some such places, where there was a Design of Teaching concerning the Future State of Men after Death. I do not conceive that there was a Design of speaking of such a Future State in any of the four Texts last before quoted, of Solomon, St. Matthew, and St. Luke; and therefore I do not find any great strength of Conviction in them. I shall therefore pass over these and all the rest of Mr. Wadsworth 's Discourse of Faith's Triumph, without speaking any farther thereunto; because it seems not greatly material towards the farther proof of that Question which is now disputed between us: resolving here to finish my Observations upon this Author, with a hearty Bene valeas, to my Intelligent Reader.  
FINIS.     

OBSERVATIONS UPON Dr. charlton's TREATISE; ENTITLED, The Immortality of the Humane Soul, demonstrated by the Light of Nature.  
In Two Dialogues, 4to. London, Printed 1657.  
HIS first Dialogue, and a good part of the second, are employed and spent in Introduction and Ceremony, which last and continue till Page 78. of his Book; and there he says, That the Considerations which he intends to allege for proving the Souls Immortality, shall be either Natural or Moral: his first Argument is this; he says, The reasonable Soul of Man is Immaterial, and therefore it is Immortal.  
P. 85. To prove the Souls Immateriality, he says, The Actions of Man, as a Cogitative and Intellectual Essence, are of so noble and divine a strain, as that it is impossible they should be performed by a mere Material Agent, or Corporeal Substance, however disposed, qualified or modified. To this I answer, it is the common Objection against the Souls Materiality, viz. Men do not understand the quomodo, how the Abstract Actions of the Mind, and the Reflex Actions of it upon itself, can be performed by Matter and Motion, never so fitly Modified and Organised. And therefore our Doctor in this Place, walks in the common Trod, and pretends to supply the want of Power in such Matter and Motion by the Introduction of an Intelligent, Self-subsisting Spirit into the Person, for the effecting of such Operations in Man; not enough considering the Wisdom and Power of God, the great Architect of the Microcosm, who can by Matter and Motion, fitly Organised, Modified and Moved, produce such Acts and Powers as Men are not able to comprehend the quomodo of, and therefore to their Reason, such things may seem impossible to be done, which by the Wisdom and Power of God, may be easily effected and performed, without the Agency of such Intelligent Spirits, as Men have commonly used to imagine.  
P. 88 The Doctor says, by Discourse of Reason, we soon come certainly to know, that the Magnitude of the Sun is at least 160 times greater than that of the Earth; and here I pretend to doubt the Certainty of the Doctor's knowledge concerning this Point: from this Page to Page 100, the Doctor argues, Whether the Intellect can work without the assistance of the Fancy? a Question propounded by Aristotle, in the beginning of his Book, de Anima; but both there and here, that Question is left undetermined.  
P. 102. The Doctor says, the Intellect doth frequently reflect upon itself, and understand its own Intelligence. This I do not permit to pass for a Truth; if we take the Intellect for a distinct thing from the Man conceiving that the Intellect as well as the Fantasy, are Powers and Faculties of the Man, and that neither of them can do any thing of themselves, but that all which either, or both of them do, are Acts of the Person in whom they reside, and that they are both of them submitted to the Guidance and Government of the Person, and the Totum of that Power of which they are but a part; so as to speak properly and truly, we must say that the Man can considerately reflect upon the Acts and Powers of his Intellect, Fantasy, Judgement and Memory, which is a thing which I shall easily grant; but that which I think lies upon the Doctor, and his Party to prove, is, the bare Intellect separated from the Person, can reflect upon itself, or do any other Action whatsoever.  
P. 108. The Doctor says, That whatsoever can frame abstracted Notions and form Universals, must be above Matter, and be Immaterial, but the Soul and Mind of Man can act in this sort, Ergo, this Soul must be Immaterial. In this Argument I deny his Major, and say, that the Man himself who is a Material Agent, can form Abstractive Notions, and from Singulars and Generals, can extract and frame Universals, and that the Intellect without the Man, can perform no such Matters, nor be, nor act in any kind whatsoever,  
P. 112. Here he quotes a Book, written by Hieronimus Rorarius, a Learned Prelate, as a Collection of Arguments commonly urged, to prove that many Brute Animals have the use of Reason, as well as Man himself hath.  
P. 116. Here it is affirmed, That Men do not know the Intimate Nature of so much as the smallest Plant which grows upon the Ground; and therefore I say, we are like to fall much short of the true Nature of the Humane Soul, with such Certainty as were to be desired.  
P. 118. The Doctor says, the Intellect is conversant about Spiritual Being's, both of good and other Spirits, and therefore is Immaterial. I answer as before, the Intellect can do nothing, but as it is a Power and Faculty of the Person, without which I do not agree that it hath either Being or Action.  
P. 123. The Doctor here says, that the old Philosophers obtained a certain Knowledge, that there were Spirits by the Regular Motions of the Heavenly Bodies, which they thought could not be maintained, without the Assistance and Government of Intelligent Immaterial Spirits; but I think they were as much deceived in their own Opinion, as our Doctor seems to be in his Opinion of the Souls Immateriality.  
P. 123. It is objected against the Doctor, that when the Fancy is disturbed, the Intellect cannot act with Strength or Freedom, and the Doctor confesses it to be true, and that the Soul as Immaterial as he supposes her, cannot act without Material Assistance of the Fancy, Memory, and other Sensitive Powers [and apparent it is, neither the Man nor the Soul can act any thing without the Spirits of the Blood.]  
P. 126. The Doctor sets down three Moral Arguments, proving the Souls Immateriality and Immortality. 1. The Universal consent of Men to this Opinion. 2. Man's Innate and Inseparable Appetite of Immortality. 3. The Justice of God, in rewarding good Men, and punishing the Evil after Death. Upon the first Argument he quotes Cicero's saying, Omni in re Consensio, omnium gentium, lex naturae putanda est; to this Rule I answer, that if it should be admitted for a Rule, yet there are many Exceptions to be made out of it; and therefore I cannot admit it to have a binding force in this Case: and to the Doctor's Assertion of Universal Assent to the Souls Immortality, by which he would prove it a Conception Natural to the Mind of Man; I answer, that a Conception so proving, must be as Universal in Time, as in Places or Persons; but we do not Read, or find that the Opinion of the Souls Immortality had a Being in the World, or was known amongst Men before the Writings of Solomon; because that in the Thousands of Years before his time, we meet with no mention of that Opinion, neither amongst the Patriarches, nor the Mosaical Writings, nor any of the Prophets before Solomon's time; nor do Job or David make any mention thereof. We Read, God laid great Punishments upon Cain for his Murder, which was of great Importance in that time of the World, and a very atroceous Fratricide; and yet we do not Read of so much as a Threat against the Soul of Cain, or any thing there spoken concerning Punishments future to this Life; but all the Punishments denounced to him for that Fact, were only Temporal, and of this World; nor do I find any Punishments future to this Life denounced against Sinners, until the Books of Solomon became extant in the World, save what was taken from the invention of some Poets; which might be received in the World somewhat before his time. And hence I infer, That the Notion of the Souls Immortality is not Natural, because for some Thousands of Years from the World's beginning, that Notion was not received or known amongst Men.  
P. 131. The Doctor's Opposer says, the Opinion of the Souls Immortality is very Useful in Government, for that audacious Malefactors, who are not moved by the whole Arm of the Civil Magistrate, will yet tremble at the Finger of Divinity.  
P. 133. It is possible (and Experience shows it frequent) that an Opinion may be Universal, possessiing the Minds of all Men, for many Ages together, without Dispute, which yet at length may be Discovered to be False and Absurd, as hath been Experienced in the Opinion of the Antipodes, and the Circumvolution of the Earth; both which till of late Years were held Unreasonable and Fantastical; and perhaps this of the Souls Eternity may have the same Fate.  
P. 134. Our Doctor says, That to prove an Opinion derived from Nature, there is required an Assent of all Ages from the beginning of the World. To this I say, The Opinion of the Souls Immortality hath not such a Consent, and that such a Consent neither hath been, or can be proved; and that therefore the Opinion itself, is not proved derivable from Nature, or the Instinct thereof.  
The Doctor says further, That from the Antiquity, Universality and Perpetuity of any Opinion, we may safely conclude upon the Verity of it. Hereunto I answer, That the Opinion of the Sun's Diurnal Motion about the Earth, had a greater Antiquity, and as great an Universality, and hath still as strong a Perpetuity, as that of the Souls Immortality, either ever had, or yet hath, notwithstanding all which the Learned World gins now to perceive, that it was always, and is still an Error.  
P. 138. Here the Doctor gins to produce and urge, his second Moral Argument for the Souls Immortality; from the Desires Men have of Perpetuity and Living after their Deaths, either in their own proper Being's, or in the Memories of such as survive their Departures. To this I answer, That if they desire a Perpetuity of their own Being after Death, it seems they desire that which they cannot attain, as all Men may, and do desire a Perpetual Youth, Health, and Prosperity. Nature and Reason both assure us, that no Man doth or can desire a perpetual, or a long Life, under great Pains and Sufferings, but a Life with Happiness is very acceptable to all Men; and therefore they do not desire Life alone, but as it is joined with expectation or hope of Happiness; and hence I collect, that the much greater part of Mankind (which the sinful World knownly are) do not desire a future State of Life after Death, but rather that there were no Being for them after this Life, and would very much wish to be forgotten both by God and Men; and therefore a Perpetuity of Being is not desired, or so much desirable as our Doctor pretends it to be; whence I conceive the Doctor's Argument drawn from this Topick, hath but little Force or Cohersion in it, and not Strength enough to compel, or even to draw Men to a Coherence with the Doctor in his Opinion of the Souls Immortality.  
P. 145. Here the Doctor propounds his Third Moral Argument, for proving the Souls Immortality, and raises it from God's Divine Justice, and his Equitable Deal with Men; and says, it is commonly observed, wicked Men prosper better in this World, than the Righteous usually do, and consequently that such Men are not rewarded according to their Works whilst they live; and therefore God's just dealing with Men cannot be defended, without allowing and believing a State of Rewards and Punishments after Death: and from hence saith the Doctor, it must unavoidably follow, that Rewards and Punishments will be distributed to Men after their departures out of this Life. To this I answer, That I agree to all that the Doctor hath here delivered: the Doctor replies, if you so do, you must likewise agree to the Doctrine of the Souls Immortality, or the Separate Subsistence of it; for the Body after Death is not capable of receiving Reward or Punishment: it must therefore be the Soul alone, unto which such Rewards and Punishments can be applied: Our Doctor not once mentioning, or appearing at all to think upon the last Articles of our Creed; I believe the Resurrection of the Dead, and the Life Everlasting, which seems to my Understanding a sort of Proof, that he and the greatest part of those who believe and maintain the Souls Immortality, are very little mindful of our quoted Article, The Resurrection of the Dead, insomuch as the Conceit of this Immortality seems to have eaten up and devoured the Article beforenamed, with the Use and Intent thereof, and even to have exterminated the same out of the Apprehensions and Memories of such Men. And hereupon I do again agree, that it is very suitable to the Justice of God, and his equitable Deal with Men, that there should be a distribution of Rewards and Punishments after this Life; and I do with great Assurance believe that the same will fall out accordingly; not bestowing those Rewards and Punishments upon Souls Subsisting in a State of Separation from the Body, but that rather, as our Lord himself tells us, John 6. Those who fear God, and work Righteousness, shall by Christ be raised up at the last Day in their full Compositum of Soul and Body, and in their own Persons shall receive Rewards according to their Works done, and their Faith professed in this World; and that the like measure shalt be dealt to the Wicked at the Resurrection of the last Day, whose Punishments shall be equally distributed to their Persons, as is before said to be done in the case of the former Raised and Righteous Persons.  
P. 156. The Doctor says, He cannot but wonder that Plato, having asserted God to be a Mind Divine and Incorporeal, should contradict himself, in affirming that Man's Soul was a Particle, taken from the Substance of God himself; he will not engulph himself in the Bottomless Sea of Difficulties, concerning the Original and Extraduction of Man's Soul; but he conceives the Soul cannot be produced from Matter, because it is Immaterial; but however, it is plain that it hath its Beginning and Origine with the Body; and yet being Incorporeal, it is not capable of perishing with it.  
P. 159. He confesses a great decay of Intellect in men's very old Age; but says, that Decay grows from the weakness of the Fancy and Imagination and the Organs thereof, and not from the Decays of the Intellect or Soul itself. Answering, I say, it seems rather to grow from the Heaviness and Unaptness of the Blood of old People, to be so vigorously Inflamed and Acted, as it used to be in their younger Years, and greater strength of their Bodies and Concoction.  
P. 173. The Doctor says, It is not necessary that when at Death the Soul is breathed into the Air, that the Air should be thereby Animated, because than it should act without the Mediation of any Organs at all; but he asserts, that neither in the Air, nor any other Body whatever, can the Soul either meet with, or create those Dispositions, that are requisite to Vital Information.  
P. 174. He says, The Soul makes use of the Vital Spirits, as Servants for the effecting of Life, Sense and Motion. I say, Nature makes use of them for the effecting Life, Sense, Motion, Understanding, Memory, and all other Powers of Cogitation whatsoever.  
P. 180. The Doctor says, As to the Particular or Manner of the Souls Knowledge after Death, I remit you to Sir K. Digbies sublime Speculations concerning the condition of a Separate Soul, in which tho' you may not meet with such Satisfaction as you expect, yet you will meet with more than I can now give you, without repeating his Notions. To this I answer, that I have perused those Notions, without meeting with any Satisfaction at all in them.  
P. 183. The Doctor says, That the Cement which joins the Body and Soul together, is the Blood, especially the Spiritual and most refined part thereof; and he quotes a Saying of Critius, Sentire, Maxim Proprinus esse Anima; atque hoc in esse propter sanguinis Naturam.  
P. 184. He says, The Blood is the first pact of the Body that is generated and moved, and the Soul is excited and kindled first from the Blood; and the Blood is that in which the Operations Vegitative and Sensitive do first manifest themselves.  
The Doctor says, That he thinks it likely, that the Soul having its first, and perhaps principal Residence in the Blood, and that Blood by Circulation, flowing (like a River of living Water) round the Body, penetrating into, and irrigating the Substance of all the Parts, and at the same time communicating to them both Heat and Life, so as the Soul having its principal Residence in the Blood, in respect thereof, may very well be conceived to be, Tota in toto & tota in qualibet parte; so as there is an Intimate presence of the Soul in the Blood, and by that means, a Conjunction of them together.  
169. The Dr. says, That in the Progression towards Death, the Vital Heat or Flame being either almost suffocated by Putrefaction of the Blood (the only Fuel by which it is maintained) in Diseases, or exhausted by old Age, goes out like a Lamp by degrees, ceasing first to enliven or irradiate the parts that are most remote from the Focus or Heart; and then failing in its conserving Influence more and more, till at length suffering an Extinction in the very Heart (as it were in the Socket) it leaves that also Cold and Lifeless, so that Death is as an Extinction only of the Vital Flame, not of the Soul. I say, That it is an Extinction of that Vital Flame which I conceive to be the Soul or Spirit, or the first Principal of Life and Motion in the Person.  
I think that by the Doctor's Words in this last Quotation, he seems fully to agree with what I have often repeated, that the total Extinction of the Vital Flame in the Blood, is the Death of the Person, and the very thing which turns that which was the living Body into a dead Carcase; whence he says, That Death is an Extinction of the Vital Flame, and yet denies this to be an extinguishment of the Soul; whence it seems to me, that he was resolved to maintain the Subsistence of the Soul after the death of the Person, altho' the Nature and Reason which he pretends to follow, convinced him not so to do, or that he found any natural need of his so doing; but because he thought it might be proved by Scripture, and was maintained by the Divines, That the Soul of Man had a Separate Subsistence after death of the Person, and therefore was Immortal, and that he stood so persuaded from Scripture Grounds, he testifies. Pag. 185. where he says, That the Soul is an Immortal Substance, and that its Immortality is not only credible by Faith, or upon Authority Divine, but also demonstrable by Reason, or the Light of Nature. From these Words I collect, That his Belief of the Souls Immortality, was grounded first upon Faith and Divine Authority, as he thought; and being thus fully persuaded of the Truth of that Opinion, he set himself on work to maintain it, by such Deductions as he was able to make from the Principles of Nature and Reason; his Performances wherein have before been examined, and shown not be of so great weight as he perhaps conceived them to be. The Treatise now examined, was published so long ago, that I doubt before this time his Flame of Life hath been extinguished, or that he may not be in a condition of replying to this Examination; and therefore I shall not need to express what Amendments or Additions I think needful to be made to his Treatise, but I will rather content myself generally to say, That if any Man will pretend to prove the Souls Separate Subsistence from Grounds of Nature and Reason, and to convince such as doubt thereof, I think it needful for him to apply to those particulars which have before been put in Question concerning the same, viz. 

1. Quod sit Anima talis?  
2. Quid sit, aut qualis sit?  
3. Vnde Oritur?  
4. Quando ingeditur?  
5. Vbi resedet?  
6. Quomodo Operatur?  
7. Quo Avolat post mortem?   Those that maintain the Souls Separate Subsistence, are at difference amongst themselves concerning divers of these particulars. In the first of these they all agree, that there is an Intelligent Self-subsisting Spirit in the Body, which acts the Person and all his Powers; but in the 2. or the Quid sit, they differ, some holding it to be Material, and others thinking it to be Immaterial. 3. Concerning the Vnde Oritur, or from whence it derives its Original, there are three different Opinions. First, That such Souls praeexists a mundo condito, from the Creation of the World. Others say, That upon every Procreation of Mankind, God creates a new Soul for every newly procreated Body; as partly obliged thereunto, by the Congruity of his Being, requiring such things to be done for Support of Mankind and the World. Others hold, That the Soul is generated by the Parents, together with the Body, or that the whole Humane Person is generated, as much and as perfectly, as one Horse generates another. 4. For the Quando Ingreditur, or at what precise time the newly created Soul first enters into the Body; the maintainers of this Opinion are not yet agreed, whether it enter at the first Commixture of the Seed, or at the Coagulation of it; or whether during its Firmentation, or during the time of the Fomentation thereof, or at the first Commencement of its Vegitation, or at the first Formation of Parts in the Embryo; and some have thought that this sort of Soul doth not enter till the irruption or breaking forth of the Infant into the World. 5. Concerning the Vbi, or the place where this sort of Soul resides, during its continuance in the Body, the maintainers of it differ among themselves. Des Cartes, thought it a lucky Invention of his own, when he found its Residence to be in the Glandula Penialis, placed in a Passage between two parts of the Brain. Others think the whole Brain to be the proper Residence thereof. Some say it resides in the Heart, or near about it, and that thereby the Heart becomes Primum Vivens & Vltimum Moriens. Others with our Doctor (in his Page before quoted) think this Soul's Residence to be in the Blood, and commixed with the circulating Parts thereof. 6. Concerning the Mode or Manner of this Souls Operation, all the maintainers thereof confess their Ignorance, and agree that they know not the manner of its Operation upon, or in the Body. 7. About the Quo avolat, or what becomes of this Soul, at its departure from the Body; the maintainers of it are not agreed among themselves; some of them say it returns to God who gave it, but whether as a Part to its whole, or as a Party going before the Judge for his Trial, is not known. Others say, That such Souls are carried by Angels into Abraham's Bosom, or by Devils into Hell, or by Papal Officers into Purgatory, or into the Limbo's Patrum, vel Puerorum. Some think that upon their departure from the Person, good Souls are rapt up into Paradise, as they think the Thief's Soul was when it departed from the Cross. Others have pretended, that within, and under the surface of our Earth, there are pleasant places which they termed the Elysian Fields, or Happy Shades for Souls that were good, to live and converse in; and places also within, or under our Earth, for Punishment or Torment of the wicked. Some have invented, as places of Happiness for good Souls, the Island of Taprobana, and other Islands, which they termed Fortunate; and where they believed good Souls departed forth of this Life, obtained a state of Happiness for the future. It seems our later Divines have not thought any of these Places a sufficient Reward for the Merits of their Prosylites, or the desire they have to prefer them to places of great Happiness; and therefore they tell them, that immediately after Death, their Souls shall be transported into Heaven, and there enjoy the Happiness of Angelical Mansions, and the ravishing Visions of God and Christ, a Conversation with Angels and the Spirits of Just Men made perfect; and whatsoever they find any where mentioned in Scripture, to be bestowed by God upon the Blessed, at the time of the Resurrection, and the last Judgement, they apply to the state of good Men's Souls, immediately after the time of their Deaths.  
I do hearty desire that they both could and would give such an Account to the World, concerning the Reasons and Grounds of their so doing, as may give Satisfaction to such Doubting and Considering Persons, who are willing and desirous to receive a satisfactory Account thereof, that they might more hearty join with such predicated Opinions, than at the present they find themselves able to do. I find it not common to meet with Writers, or Arguers, who pretend to prove the Souls Separate Subsistence, from Grounds of Nature and Reason, which it seems was our present Author's Intention to prove; but I think he hath failed in his propounded Success of that Intention, and that it may justly be said of him, Magnis ecedit ausis; but I should be very glad to see he had another able Person to succeed him in that Endeavour, being myself very desirous to receive Instruction concerning this Point. And in Expectation thereof, I resolve to confine my Observations upon our Doctor's present Treatise, to what hath before been spoken concerning it, without making any further Addition thereunto, save my hearty Wishes for a clear and true Determination of this Question, and therewithal I give my Intelligent Reader the Farewell.  
FINIS.