destroyed in the Flood, and were not immortal. Matth. xxv. 41: _Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels_. These words are to be spoken in the day of judgment, which judgment is to be in the clouds. And there shall stand the men that are reprobated alive, where souls, according to his Lordship’s doctrine, were sent long before to hell. Therefore at that present day of judgment they had one soul by which they were there alive, and another soul in hell. How his Lordship could have maintained this, I understand not. But by my doctrine, that the soul is not a separated substance, but that the man at his resurrection shall be revived by God, and raised to judgment, and afterwards body and soul destroyed in hell-fire, which is the second death, there is no such consequence or difficulty to be inferred. Besides, it avoids the unnecessary disputes about where the soul of Lazarus was for four days he lay dead. And the order of the divine process is made good, of not inflicting torments before the condemnation pronounced. Now as to the harmony of the two Testaments, it is said in the Old (Gen. ii. 17): _In the day that thou eatest of the tree of knowledge, dying thou shalt die: moriendo morieris_: that is, when thou art dead thou shalt not revive; for so hath Athanasius expounded it. Therefore Adam and Eve were not immortal by their creation. Then (Gen. iii. 22): _Behold the man is become as one of us: now lest he put forth his hand and take also of the tree of life, and eat, and live for ever, &c._ Here they had had an immortality by the gift of God if they had not sinned. It was therefore sin that lost them eternal life. He therefore that redeemed them from sin was the author of their immortality, which consequently began in the day of judgment, when Adam and Eve were again made alive by admission to the new tree of life, which was Christ.