Body, liveth The im mortality of the Eunuch; nor that any Pastor in the time of the Apostles, did take his spittle, and put it to the nose of the person to be Baptized, and say, In odorem suavitatis, that is, for a sweet savour unto the Lord; wherein neither the Ceremony of Spittle, for the uncleannesse; nor the application of that Scripture for the levity, can by any authority of man be justified. To prove that the Soule separated from the eternally, not onely the Soules of the Elect, by especiall grace, and restauration of the Eternal Life which Adam lost by Sinne, and our Saviour restored by the Sacrifice of himself, to the Faithfull; but also the Soules of Reprobates, as a property naturally consequent to the essence of mankind, without other grace of God, but that which is universally given to all mankind; there are divers places, which at the first sight seem sufficiently to serve the turn but such, as when I compare them with that which I have before (Chapter 38.) alledged out of the 14 of Job, seem to mee much more subject to a divers interpretation, than the words of Job. mans Soule, not proved by Scripture to be of Nature, but of Grace. And first there are the words of Solomon (Ecclesiastes 12. 7.) Then shall the Dust return to Dust, as it was, and the Spirit shall [344] return to God that gave it. Which may bear well enough (if there be no other text directly against it) this interpretation, that God onely knows, (but Man not,) what becomes of a mans spirit, when he expireth; and the same Solomon, in the same Book, (Chap 3. ver. 20, 21.) delivereth the same sentence in the sense I have given it: His words are, All goe (man and beast) to the same place; all are of the dust, and all turn to dust again; who knoweth that the spirit of Man goeth upward, and that the spirit of the Beast goeth downward to the earth? That is, none knows but God; Nor is it an unusuall phrase to say of things we understand not, God Knows what, and God Knows where. That of Gen. 5. 24. Enoch walked with God, and he was not; for God took him; which is expounded Heb. 13. 5. He was translated, that he should not die; and was not found, because God had translated him. For before his Translation, he had this testimony, that he pleased God, making as much for the Immortality of the Body, as of the Soule, proveth, that this his translation was peculiar to them that please God; not common to them with the wicked; and depending on Grace, not on Nature. But on the contrary, what interpretation shall we give, besides the literall sense of the words of Solomon (Eccles. 3. 19.) That which befalleth the Sons of Men, befalleth Beasts, even one thing befalleth them; as the one dyeth, so doth the other; yea, they have all one breath (one spirit ;) so that a Man hath no præeminence above a Beast, for all is vanity. By the literall sense, here is no Naturall Immortality of the Soule; nor yet any repugnancy with the Life Eternall, which the Elect shall enjoy by Grace. And (chap. 4. ver. 3.) Better is he that hath not yet been, than both they; that is, than they that live, or have lived; which, if the Soule of all them that have lived, were Immortall, were a hard saying; for then to have an Immortall Soule, were worse than to have no Soule at all. And againe, (Chapt. 9. 5.) The living know they shall die, but the dead know not any thing; that is, Naturally, and before the resurrection of the body. Another place which seems to make for a Naturall Immortality of the Soule, is that, where our Saviour saith, that Abraham, Isaac, and Jacob are living: but this is spoken of the promise of God, and of their certitude to rise again, not of a Life then actuall; and in the same sense that God said to Adam, that on the day hee should eate of the forbidden fruit, he should certainly die; from that time forward he was a dead man by sentence; but not by execution, till almost a thousand years after. So Abraham, Isaac, and Jacob were alive by promise, then, when Christ spake; but are not actually till the Resurrection. And the History of Dives and Lazarus, make nothing against this, if wee take it (as it is) for a Parable. But there be other places of the New Testament, where an Immortality seemeth to be directly attributed to the wicked. For it is evident, that they shall all rise to Judgement. And it is said besides in many places, that they shall goe into Everlasting fire, Everlasting [345] torments, Everlasting punishments; and that the worm of conscience never dyeth; and all this is comprehended in the word Everlasting Death, which is ordinarily interpreted Everlasting Life in torments: And yet I can find no where that any man shall live in torments Everlastingly. Also, it seemeth hard, to say, that God who is the Father of Mercies, that doth in Heaven and Earth all that hee will; that hath the hearts of all men in his disposing; that worketh in men both to doe, and to will; and without whose free gift a man hath neither inclination to good, nor repentance of evill, should punish mens transgressions without any end of time, and with all the extremity of torture, that men can imagine, and more. We are therefore to consider, what the meaning. is, of Everlasting Fire, and other the like phrases of Scrip ture. I have shewed already, that the Kingdome of God by Christ beginneth at the day of Judgment: That in that day, the Faithfull shall rise again, with glorious, and spirituall Bodies, and bee his Subjects in that his Kingdome, which shall be Eternall: That they shall neither marry, nor be given in marriage, nor eate and drink, as they did in their naturall bodies; but live for ever in their individuall persons, without the specificall eternity of generation: And that the Reprobates also shall rise again, to receive punishments for their sins: As also, that those of the Elect, which shall be alive in their earthly bodies at that day, shall have their bodies suddenly changed, and made spirituall, and Immortall. But that the bodies of the Reprobate, who make the Kingdome of Satan, shall also be glorious, or spirituall bodies, or that they shall bee as the Angels of God, neither eating, nor drinking, nor engendring; or that their life shall be Eternall in their individuall persons, as the life of every faithfull man is, or as the life of Adam had been if hee had not sinned, there is no place of Scripture to prove it; save onely these places concerning Eternall Torments; which may otherwise be interpreted. From whence may be inferred, that as the Elect after the Resurrection shall be restored to the estate, wherein Adam was before he had sinned; so the Reprobate shall be in the estate, that Adam, and his posterity were in after the sin committed; saving that God promised a Redeemer to Adam, and such of his seed as should trust in him, and repent; but not to them that should die in their sins, as do the Reprobate. Eternall Torments These things considered, the texts that mention Eternall Fire, Eternall Torments, or the Worm that never dieth, contradict not the Doctrine of a Second, and Everlasting Death, in the proper and naturall sense of the word Death. The Fire, or Torments prepared what. for the wicked in Gehenna, Thet, or in what place soever, may continue for ever; and there may never want wicked men to be tormented in them; though not every, nor any one Eternally. For the wicked being left in the estate they were in after Adams sin, may at the Resurrection Live as they did, marry, and give in marriage, and have grosse and corruptible bodies, as all mankind now (346) have; and consequently may engender perpetually, after the Resurrection, as they did before: For there is no place of Scripture to the contrary. For St. Paul, speaking of the Resurrection (1 Cor. 15.) understandeth it onely of the Resurrection to Life Eternall; and not the Resurrection to Punishment. And of the first, he saith that the Body is Sun in Corruption, raised in Incorruption; wwn in Dishonour, raised in Honour; soun in Weaknesse, raised in Power; sown a Naturall body, raised a Spirituall body: There is no such thing can be said of the bodies of them that rise to Punishment. So also our Saviour, when hee speaketh of the Nature of Man after the Resurrection, meaneth, the Resurrection to Life Eternall, not to Punishment. The text is Luke 20. verses 34. 35, 36. a fertile text. The Children of this world marry, and are given in marriage; but they that shall be counted worthy to obtaine that world, and the Resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more; for they are equall to the Angells, and are the Children of God, being the Children of the Resurrection: The Children of this world, that are in the estate which Adam left them in, shall marry, and be given in marriage; that is, corrupt, and generate successively; which is an Immortality of the Kind, but not of the Persons of men: They are not worthy to be counted amongst them that shall obtain the next world, and an absolute Resurrection from the dead; but onely a short time, as inmates of that world; and to the end onely to receive condign punishment for their contumacy. The Élect are the onely children of the Resurrection; that is to say, the sole heirs of Eternall Life: they only can die no more: it is they that are equall to the Angels, and that are the children of God; and not the Reprobate. To the Reprobate there remaineth after the Resurrection, a Second, and Eternall Death: between which Resurrection, and their Second, and Eternall death, is but a time of Punishment and Torment; and to last by succession of sinners thereunto, as long as the kind of Man by propagation shall endure; which is Eternally. Answer of the Texts alledged for Purgatory. Upon this Doctrine of the Naturall Eternity of separated Soules, is founded (as I said) the Doctrine of Purgatory. For supposing Eternall Life by Grace onely, there is no Life, but the Life of the Body; and no Immortality till the Resurrection. The texts for Purgatory alledged by Bellarmine out of the Canonicall Scripture of the old Testament, are first, the Fasting of David for Saul and Jonathan, mentioned (2 Kings, I. 12.); and againe, (2 Sam. 3. 35.) for the death of Abner. This Fasting of David, he saith, was for the obtaining of something for them at Gods hands, after their death; because after he had Fasted to procure the recovery of his owne child, assoone as he knew it was dead, he called for meate. Seeing then the Soule hath an existence separate from the Body, and nothing can be obtained by mens Fasting for the Soules that are already either in Heaven, or Hell, it followeth that there be some Soules of dead men, that are neither in Heaven, nor in Hell; and therefore they must bee in some third place, which must be Purgatory. And thus with hard straining, hee has wre[347]sted those places to the proofe of a Purgatory: whereas it is manifest, that the ceremonies of Mourning, and Fasting, when they are used for the death of men, whose life was not profitable to the Mourners, they are used for honours sake to their persons; and when tis done for the death of them by whose life the Mourners had benefit, it proceeds from their particular dammage: And so David honoured Saul, and Abner, with his Fasting; and in the death of his owne child, recomforted himselfe, by receiving his ordinary food. In the other places, which he alledgeth out of the old Testament, there is not so much as any shew, or colour of proofe. He brings in every text wherein there is the word Anger, or Fire, or Burning, or Purging, or Clensing, in case any of the Fathers have but in a Sermon rhetorically applied it to the Doctrine of Purgatory, already beleeved. The first verse of Psalme, 37. O Lord rebuke me not in thy wrath, nor chasten me in thy hot displeasure: What were this to Purgatory, if Augustine had not applied the Wrath to the fire of Hell, and the Displeasure to that of Purgatory? And what is it to |