_J. D._ To what purpose should a _cœlum empyræum_ serve in his judgment, who denieth the immortality of the soul? _The doctrine is now, and hath been a long time, far otherwise; namely, that every man hath eternity of life by nature, inasmuch as his soul is immortal._ Who supposeth that _when a man dieth, there remaineth nothing of him but his carcase_? Who maketh the word _soul_ in Holy Scripture to signify always either the life, or the living creature; and expoundeth the casting of body and soul into hell-fire, to be _the casting of body and life into hell-fire_? Who maketh this orthodox truth, that the souls of men are substances distinct from their bodies, to be _an error contracted by the contagion of the demonology of the Greeks, and a window that gives entrance to the dark doctrine of eternal torments_? Who expoundeth these words of Solomon (_Then shall the dust return to the earth as it was, and the spirit shall return to God that gave it_) thus, _God only knows what becometh of a man’s spirit when he expireth_? He will not acknowledge that there is a spirit, or any substance distinct from the body. I wonder what they think doth keep their bodies from stinking. _T. H._ He comes here to that which is a great paradox in School-divinity. The grounds of my opinion are the canonical Scripture, and the texts which I cited I must again recite, to which I shall also add some others. My doctrine is this: first, _that the elect in Christ, from the day of judgment forward, by virtue of Christ’s passion and victory over death, shall enjoy eternal life, that is, they shall be immortal_. Secondly, _that there is no living soul separated in place from the body, more than there is a living body separated from the soul_. Thirdly, _that the reprobate shall be revived to judgment, and shall die a second death in torments, which death shall be everlasting_. Now let us consider what is said to these points in the Scripture, and what is the harmony therein of the Old and New Testament.