except they kill your natural body; and because they cannot come at your soul except they kill your body first, therefore it may be called but killing the body, and after that men have no more that they can do, though the malice of the devil would do more if they could, but he can but kill this natural life, because the devil is but natural himself, thefore he can kill no further than his power can reach, which is to kill this natural life, and that which is counted but killing the body.

But, saith Christ, I will forewarn you whom you shall fear; fear him that is able to destroy both soul and body in hell; that is, fear him that is able to cast soul and body into hell in the resurrection, when he shall raise them again, then will God cast them, bodies and souls into hell, that put you to this natural death, or first death, which was but for a moment, and then they had no more that they can do ; but their death shall be the second death, where body and soul shall be cast into hell-fire, where the worm of conscience never dies, nor the fire of hell will never be quenched to eternity; this will God do in the resurrection, where death shall always live, and never die, to eternity; therefore fear him that hath such a power to punish with eternal death, to cast those persecutors and murderers, that killed your bodies, into a lake of hell for ever and ever; so that no souls can be cast into hell-fire without bodies; for as no soul can act any good without its body, neither can any soul act any evil without its body; so that body and soul together shall receive the reward of the good actions of faith and patience, and other virtues of everlasting life, in the kingdom of eternal glory, both body and soul; and that body and soul that hath done evil, by persecution and shedding of blood, and other unrighteous actions, shall receive the reward of their deeds in the resurrection, shall be cast, both body and soul, into hellfire, where their torment shall have no end, because it is eternal; so that the soul cannot be punished in hell-fire without its body, nor no soul can be made happy in heaven without its body; but take notice, that every soul and body, both righteous and unrighteous, doth taste of the first death, and

when God shall raise the dead soul again, the soul or life will be a new life, and it will bring forth a new body with it, every seed of life its own body, so that the body cannot be killed only, but, the soul is killed also, which could not be if the soul were not mortal as well as the body, for those souls and bodies which God doth cast into hell are not tal, but immortal and eternal, both soul and body, and can never cease to be, therefore called bell, which is the second death, where the worm never dies, nor the fire never goeth out to eternity; so that no soul is capable of torment in hellfire without a body, nor no soul capable to enjoy eternal salvation without a body, and this cannot be till the resurrection, which Penn, the Quaker, and the whole body of them, doth deny the resurrection of the dead with bodies, or that there will be any such general day of resurrection, or at least they hope there will be no such thing, which, if there be not, then it will be well for Penn and the rest; but if there be such a thing, as I do know by faith there will, then will Penn and others of them suffer those torments aforementioned; and this is the true interpretation and meaning of Christ in this place of Scripture, koeldr died fedt mid 1891 91otstedt 7 diaste of sibisted buks evil tep on them at disch feudati drew denking - kowo dom

1999། 37',...... 」!; boog was for a CHAP. XXVI. od te dwe wodliw live ms 396 les 19 FOURTHLY, Penn quotes Rev. vi. 9. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held. Ver. 10. And they cried with a loud voice, saying, How Lord holy and true, dost thou not avenge our How long blood on them that dwell on that dwell on the earth. Tinde znose

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their bodies never cried for vengeance; neither doth John say, their bodies were slain under the altar, but their souls that were stain under the altar for the Word of God, and for the testimony they held, and not their bodies, as Penn doth vainly imagine; so that this place of Scripture is clear, that the soul of man is mortal, and doth die, because it was their souls that was slain under the altar; and John could not properly nor truly have said, that their souls were slain under the altar, if their souls had been immortal, and had slipt out of their bodies, and were not slain at all, dil, adi So that their souls had no cause at all to cry unto God for vengeance, seeing their souls were not slain, their souls were only turned out of their bodies, and sent to a better place, even to God himself; for if it were as Penn saith, that their bodies were slain, and their souls were alive, their bodies were in the grave, and their souls under the altar worship ping God day and night for ever and ever. How contrary is this to reason itself, if it were as Penn saith, then those that were slain under the altar had more cause to cry unto God for a blessing upon those persecutors that shed their blood, di Why? Because they did but let their souls out the blood of their bodies, they did not kill nor slay their souls, but let them slip out of their bodies, and sent them to a better place, where they do worship God day and night; so that their souls that were slain under the altar had no cause to cry aloud for vengeance, seeing their souls could not be slain, as Penn saith, but only turned out of their bodies and sent to a better place, to worship God day and night without bodies, and their bodies were quiet in the grave. What harm then did those murderers do to those men that sent their souls to God to worship him, and their bodies to the grave, where they were quiet and still, so that neither bodies nor souls were not slain, nor suffered no harm? What cause had they then to cry for vengeance on them that shed their blood, seeing their souls were not slain, as Penn saith, but sent to God to worship him, which was a better place than in those days they lived in before to boold eds it od bluow ed tadt bod otnu ylenoiosoite bas ylisutriy yio bib ti oe bas; seimoiq bas Ilwen orgnibancos bould it 924975

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Now I shall write a few words to satisfy the reader, how these that were slain under the altar could cry for vengeance, seeing they were dead under the altar; the meaning is, that the blood of those that were slain for the testimony of Jesus, it did cry virtually and efficaciously unto God, that he would avenge their blood according to his will and promise; and so

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God doth hear the cry of their blood that was slain under the altar; I say, God doth hear the cry of them, as he did hear the cry of the blood of Abel, it came up unto Gody as in Gen. iii. 10. And God said unto Cain, What hast thou done? The voice of thy brother's blood crieth unto me from the ground. Now mind, Abel's soul was killed, and where his blood was spilt upon the ground, his soul was spilt upon the ground, for his blood cried from the ground unto God for vengeance upon Cain. si vo to oldaqsɔ ad aoitɔor So in like manner the souls of them that were slain for the word of God, and the testimony they held, did cry unto God for vengeance on those that shed their blood. Now will you Penn say, that Abel's soul was worshipping of God in a better place than when his soul was in his body, and yet his blood cried from the ground where he was killed unto God for vengeance upon Cain; and we read, that God did avenge the blood of Abel upón Cain, for this very act only in killing his brother Abel; yet Penn saith, Abel's soul was not killed, nor did not die, it was his body only that was slain, though his blood was spilt upon the ground, yet his life and soul escaped and went to God, a better place to worship. God in spirit and in truth, without any body at all. This is the Quakers' faith, and the main point of faith they have amongst them..

Let the reader consider these two things, and they may see how contrary this is to reason itself, and to Scripturél zpod ea uront love en ste2997 First, the life and soul of every living creature lieth in th the blood, and if the blood be spilt upon the ground, then the life in the blood must of necessity die together; for they liyed together, and never were parted asunder, therefore both died together...sis ei ti butons of and

Secondly, observe that what life soever doth live in flesh and blood, and no flesh can live without blood, and no blood can be without life in it; so that whoever killeth the body, he killeth the blood, and whoever killeth the blood killeth the soul and life in it, so that it may be clear to those that are not stone-blind in things of nature, that the soul of man is mortal as his body is, and doth die and turn to