last times, I am the better satisfied in their opposition to truth. I am hated of all other religious people as well as of them, and have been persecuted by them, yet they are sooner convinced of what they heard me speak, than ever any Quaker was that did not believe me, therefore I shall only give the interpretation of those Scriptures Penn brings to prove that the soul is not mortal, nor will not die, and that will answer all that he hath built upon them.

The first Scripture is, Gen. ii. 7. And the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.

Answer. First, that breath of life God breathed into Adam which made him become a living soul, it was immortal breath, when it came from God, and so was the breath of life in all other creatures; it was given by the immortal word of God; but this breath of life God breathed into Adam was more particular and peculiar than in any other creature; but God breathed this breath of life into an earthen vessel,' whereby this breath of life that was immortal, as it was in God, but being breathed into an earthen man, that was made of the earth, this immortal breath was mortalized, yet in a perfect innocent state, and so was all other creatures in a perfect innocent state, nor capable of any sorrow or death, but all lived in a paradisical state, and peace here on earth, only the man, Adam, was capable of temptation of the ser pent-angel without him, but not of any temptation within him, as we are ever since, being generated and begotten, we are partakers of the serpent-angel's seed and nature in us; so that the temptation of the devil is now generally within every man; so that this invisible devil, which is so feared by all people, is no where else, but within man; so that man is become an absolute devil, as the Scriptures are full to prove, but that is not my business now, but the matter in hand. Mind, that though Adam was of the earth, earthy, and was created in a perfect innocent state, and the breath of life that was breathed into him was immortal, as it was in God; but being breathed into an earthen vesseljas I said before, the im

mortal breath of life was mortalized; yet this perfect innocent state Adam was created in, was as an eternal state to earthly bodies, had he kept in it, because nousickness nori death could have touched him; this state I had once a great desire to attain unto, but it being revealed to me, that no man that is generated and begotten, that is, partakers of the serpent's seed in his conception, can attain unto that states and condition Adam was created in, but must unavoidedly partake of the fallen state of Adam and must dies and ind time it was revealed unto me which way I should attain that eternal estate of Adam, in the kingdom of eternal glory above the stars.

However, that breath of life God breathed into Adam, it was the breath of the immortal God, and the breath of life in all other dreatures immortal, so long as Adam stood in obes dience to God his Maker, and no death could have; touched: him, nor no creature else that God had made; so that Adam and all creatures else should have lived upon this earth for ever, and no kind of death should have laid hold upon any creature which had the breath of life in it as welllaseAdam, but by the disobedience of Adam sin entered into the world, and death by sin; so that the immortal and paradisical state of Adam, and all other creatures that had the breath of life in them, is now become mortal, and must die even the soul of Adam, as well as the souls of the beast, must die. Jodi

For now sin was entered into the world, and death by sin, therefore God said, In the day thou eatest thereof thou shalt surely die. Mind, that as soon as sin entered death entered so that Adam's immortality was quite lost; as soon as death entered, life and immortality in Adam, and all creatures else must die; in that very day sin entered into Adam, life and immortality was lost, and became mortality. God did not say to Adam, thy body shalt surely die, for that was lifeless before the breath of life was breathed into it, therefore without dispute, that breath of life that made him a living soul must die; and when the sentence of death entered upon Adam's life and soul, death entered upon the life and soul of all creatures God had made, who had the breath of life in them. 5 to 6. mui di 3 tait du en od Pur key a, il 20.

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61 sine dea79.9 16 28 28WIN D93619 2sw msb▲ 91672 305) FOR all creatures were cursed for his sake, and his curso was to die the death, even his soul as well as his body; he that was the image of God must die the death, and turn to dust, besides, it was Adam's soul which was commanded not to eat of the forbidden fruit, therefore that life and soul of them both must die ; neither is any thing capable to die but life and soul (Is it not the life and soul that groans under sickness? Is it not the life and soul of man that fears the pains of death? the body is not sensible of pain at all; for we see that when a man's arm or leg is cut off, that limb feels no pain at all; but the rest of the body that bath life in it, is sensible of pain and fear of death, because his life and soul is in him still; so that nothing dies but life and soul; for it is the life and soul that eats, drinks, walks, and talks, that doth rejoice and is glad, and that is sorrowful and doth grieve, that doth good and doth evil; it is the soul that lives, and the soul that dies; therefore it is said, "The soul that sins shall die." Is it not the soul that doth murder, commit adultery, and steal? And when God said, Thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal; did he not give this law to the soul of man as well as his body? and could the body act any of these things without the life and soul? therefore without controversy, the soul that sins must and doth die.

And when man sheddeth man's blood, doth be kill the soul or life of the man, yes or no? If the soul slips out of the body of man, when man's blood is shed, and his soul receive no harm: why then doth judges put men to death that did shed the other man's blood? he did but separate his soul from his body, he did not kill the soul of the man, and will you put him to death for parting two friends one from the other, viz. his soul from his body, and perhaps his soul is gone to God, a better place than it was in his body yet we see the man must be hanged for separating the soul from the body. But if Penn shall object and say, That when the judge giveth sentence upon a man for murder, that he shall be hanged till he is dead, that this man's soul did notɗdie,

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notwithstanding his body was hanged according to the judge's sentence, by Penn's assertion it must be so; for, saith he, the soul and life cannot die as it is life; but if Penn and those of that opinion were but hanged but one half hour, they would find by experience that their souls were killed, and were dead in their bodies, as all others are that are hanged. But the Scripture saith, and so do we, that nothing doth or can die, but life only; so that it may be clear to those that are not stone-blind, that the soul of man is mortal and doth die, neither can it be separated from the body, but as both are begot together, and both born together, so both live together, and both die together, and both are laid in the grave together until the resurrection. God shall raise that dead soul into a new life, and that new life shall have a new body, even as the grain of wheat leaving the old body behind in the earth, and bringeth forth a new body with increase; so shall the soul of man, when it is quickened again by the powerful word of God, it shall bring forth a new body, every seed its own body, with increase, to the righteous increase of joys eternal, and to the wicked increase of eternal miseries. This is the true interpretation and meaning of this place ofScripture

Secondly, Penn brings 1 Kings xvii. 2. 11. to prove the soul goeth out of the body, and doth not die; where Elijah prayed that the child's soul might come into him again.

Answer. The meaning is, That Elijah did pray in faith unto God to strengthen his faith, that he might have power to raise this child's life out of death again; therefore he stretched himself upon the child, and prayed, that the child's soul might come into him again; that is, that the child's life and soul might quicken in the body of the child again; for Elijah knew the soul of the child was dead, yet by the warm flesh, and the faith and prayer of the prophet, it begot life in the child again, so that the soul that was dead in the body of the child, is become life in the child again; and that life that did qicken out of death, by the power of faith, and prayer of the prophet, it runs through the veins of the child's body, and so the child's soul may be said to come

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into him again; so that the soul never went out of the child's body, but was absolutely dead in the body; for this I say, if the soul of the child had been gone out of the body, then Elijah did not raise the dead child to life again, for it cannot properly be said he raised the dead child to life, if the soul of the child was not dead, but slipt out of the body, and lived in some other place without any body at all; if the soul went to God while it was absent from the body, sure God would never have parted with the innocent soul of the child again. And I know, that Elijah would not have done the child so much wrong, as to pray to God to send the child's soul from heaven again to this earth, for the child to suffer another sickness, and another turning out of the body afterwards, as Penn doth vainly imagine; but the thing is clear, where true light is in the understanding, that Elijah did raise the child, whose soul was absolutely dead in the body of the child, to life again, and Elijah, by the power of faith and of faith and prayer, for he prayed in faith, and whatsoever he asked in faith he received; and he asked this of God, that he might have power to raise the soul of this child that was dead to life again, and it was granted him; the prophet Elisha did the same thing to another child afterward; so that nothing is more sure than that the life and soul of man is mortal, and doth die with the body, and cannot be separated one from the other. This is the true interpretation and meaning of this place of Scripture.

Thirdly, Penn quotes Luke xii. 4. the words are these: And I say unto you, my friends, Be not afraid of them that can kill the body, and after that, have no more that they can do.

...Answer. The meaning is, that Christ did forewarn his disciples not to be afraid of persecution for his sake, nor of death itself, for he knew that some of them should suffer death for their faith in him; for they can put you to death but once, that is, the first death, or natural death, and when they have done so, there is no more that they can do, so that the first death they can put you to is counted but as killing the body, because they cannot kill your natural life and soul,