pture for the levity, can by any authority of
man be justified.

The Immortality Of Mans Soule, Not Proved By Scripture To Be Of Nature,

But Of Grace

To prove that the Soule separated from the Body liveth eternally, not
onely the Soules of the Elect, by especiall grace, and restauration of
the Eternall 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.

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 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 in 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 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