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A51225 Of the immortality of the soul a sermon preached before the King and Queen at White-Hall upon Palm-Sunday, 1694 / by the Right Reverend Father in God, John Bishop of Norwich. Moore, John, 1646-1714. 1694 (1694) Wing M2550; ESTC R9455 17,023 40

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Of the Immortality of the Soul A SERMON Preached before the KING and QUEEN AT WHITE-HALL UPON PALM-SUNDAY 1694. By the Right Reverend Father in God JOHN Lord Bishop of NORWICH Published by Their Majesties Special Command LONDON Printed for William Rogers at the Sun over-against St. Dunstan's Church in Fleetstreet MDCXCIV The Bishop of Norwich's SERMON OF THE IMMORTALITY of the SOUL Before the KING and QUEEN AT WHITE-HALL On Palm-Sunday 1694. OF THE IMMORTALITY of the Soul St. MATTH X. v. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell WHEN our Lord was about to send his Disciples forth into the World to preach the Gospel he thought it just and necessary to speak of the Dangers unto which they certainly should be exposed by doing their duty and to prepare their minds against them so that they might neither be surprised by Tribulations and Sufferings when they came nor sink under them And to enable them to deal with the most malicious Enemies of his Holy Religion he commands them to furnish their Souls with two excellent Virtues Wisdom and Innocence They were to be wise as Serpents and as harmless as Doves As Wisdom would cause them to decline and avoid all needless hazards and difficulties so Innocence would make them gentle and meek and tender-hearted and not apt to revenge injuries But then that true Wisdom which would secure them from running into unnecessary danger would likewise prompt them readily to encounter and submit to those pains troubles and hardships which were necessary to establish the Heavenly Doctrines of their Master to endure small evils to escape greater and to lay down their lives rather than have both Soul and Bodydestroyed for ever And it must be a mighty encouragement to undertake the Office of Preaching the Gospel which Christ had allotted them that the cruelty of their fiercest Opposers could extend no farther than the body whereas that God whose message they were to Publish could destroy both Soul and Body And fear not them which kill the body c. From which words we may deduce several Observations 1. That the Soul and Body are distinct Beings 2. That after the dissolution of the Body the Soul doth live in the separate state 3. That nothing less than the Almighty Power of God can destroy the Being of the Soul We have a noble Argument before us and which the Infidelity of our times hath render'd very necessary It is our Soul which makes us like God and superior to other Creatures and its subsistence in the boundless Eternity which shall succeed our short abode in this World In treating whereof I shall endeavour to avoid all needless Speculations and confine my self to those Arguments which seem most clearly and strongly to prove the great Truths contained in the Text. The Propositions I chiefly shall insist upon at this time are these two 1. That the Soul and Body are distinct Beings 2. That after the Dissolution of the Body the Soul doth exist and live in the separate State 1. That the Soul and Body are distinct Beings The very Argument our Lord uses to persuade the Disciples not to fear those who can kill the Body rests upon this Supposition That the Soul and Body are Beings distinct one from another For if Men had no Souls or if the Soul was not a different thing from the Body or if other Men had as much Power over the Soul as the Body there would be no Force in his Reasoning But to make this Truth the more evident I shall draw Arguments from these three heads 1. From the distinct Properties of the Soul and Body 2. From the Incapacity of Matter to think 3. From the difference every where supposed in Scripture between the Soul and Body 1. From the distinct Properties of the Soul and Body Now if we will give our selves leave a little to contemplate our own Nature we shall discover in us Powers Qualities and Actions which are peculiar to the Soul and quite different from the Affections and Qualities which belong to the Body Essential Properties of the Soul are to think to understand to will to consider to judge and the like But Inseparable Properties of Body are length breadth thickness size shape c. But as these things may be esteemed Essential some to the Mind and some to the Body for if either you sever Thinking from the Mind or Extention from the Body you can have no Conception or Apprehension of the one or the other So they are very distinct not having the least Affinity each with other thus Consideration Remembrance Judgment Liberty Conscience have no Relation unto Body and do not enter into the Notion and Idea of it neither doth Length Breadth Size Figure Hardness Softness enter into the Conception of a Soul for we never speak of the length or the shape or the bulk or the colour of our Thoughts since that would be absurd Speech by which we could mean nothing So that it is manifest our Souls are distinguisht from our Bodies by Properties which are peculiar and essential to each of them and that we have as clear full and distinct Apprehensions of the Attributes that are Essential to the Soul as of those which are inseparable from the Body For does not every Man as plainly comprehend what is meant by Thinking Considering and Judging as by Dimensions Motion and Divisibility in Bodies Every Man judges says Atticus Platonicus that they are the Properties of the Soul to deliberate to consider and after any manner to think For when he looks upon Body and its Powers and likewise concludes that those kind of Operations cannot belong unto Bodies he presently yields that there is in us some other Thing which does deliberate or advise and that is the Soul 2. I argue that the Soul and Body are distinct substances from the incapacity of matter to think All we know of the Nature and Qualities of Matter we learn from its Operation on our Senses for further than it acts upon some of our Senses we have no notice of it But Matter can no other way work upon our Senses but by motion which is the Cause of all that variety which shews it self in bodies If then Matter can perceive and think and all the Effects and Changes in Matter be wrought by Motion then unto Motion must be ascribed Thought and Perception But as nothing is more unlike than Corporeal Motion and Cogitation so it is unconceiveable how one should be the cause of the other that is how stupid matter by any degree of Motion communicated to it should acquire a Power to consider reflect and remember The Epicureans indeed who hold the Soul corporeal to explain how Matter may perform the Functions of the Mind do teach that the Parts of Matter which go to making a Soul are light and small and of a