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death_n body_n soul_n true_a 7,339 5 5.0618 4 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A49841 An argument concerning the human souls seperate [sic] subsistance Layton, Henry, 1622-1705. 1699 (1699) Wing L755A; ESTC R34962 12,820 17

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Souls in separation one from another can think or love or do any thing else whatsoever and I desire to be informed of the contrary by any that know of such things separately done and without the conjunction of them both together P. 56. He says God is not prais'd by Bodies but by Souls I reply not by Souls without Bodies but by Men he is praised during the Conjunction of their Souls and Bodies but by the breaking of that Union all human actions loose their Power and Performances which by the Resurrection shall at last be restored with greater Capacities than before were enjoyed He says he desires to love God perpetually and for ever I cannot blame him for it for whilst he can do so he shall have a perpetual security from the st●oke of Death concerning which the Hymn of Hezekiah when he was drawn out of the jaws of Death doth sufficiently instruct us He says he cannot desire any Good but God wills it as much or more I reply he may lawfully desire a good and large Estate with design and intent to destribute liberally to the Poor but neither I nor he do think God oblig'd to will as he wills in this point or many other like occasions P. 57. He demands would God give Man a desire to a good thing and not give him the good thing desired I reply God gives and allows to Men the desire of many good things which he gives them not the power to attain unto He quotes our Lords direction to pray and promises that whatsoever we pray for in his Name he will give us Whence he may as well warrant the good success of a Prayer requesting him to give us Fortunatus's Purse or something equivalent thereunto P. 51. He says there are in the Scripture sufficient Evidences if not self evident proof that the Soul is immortal I reply I have not yet been so fortunate as to meet with sufficient Evidence to that purpose in the Scripture and much less with those self-evident proofs which he says may be found there And I lay very much blame upon him for not producing such Evidences and Self-proving Arguments as he knows to be there for the Conviction of those honest Hearts for whose sakes he hath invented all these Arguments of his own and which have very little force or coertion in them The third Argument which he calls his last for proof of the Souls Immortality he draws from the nature and manner of the Resurrection and says that if the Soul die and perish with the Body then at the resurrection the Soul which rises cannot be the same with that which dyed but one newly created for informing the rising Body and which cannot be conscious of what was done in the person formerly dead and so not deserving Reward or Punishment for works done by the Person now rising in his former Soul and Body To this I reply that nothing can have a real and true resurrection to Life which was not really and truly dead before And therefore if the Soul have a real and true Resurrection at the last day it must have had a true and real Death perishing or extinguishment before that time Whence if it be to have a true and future Resurrection it must die and perish with the Body whose amicable concomitant it always is both in the procreation at the Birth in the Life at the Death and in the Resurrection of the Person And as to the sameness of that Soul with that that perished at the death it shall be as much the same as the Body rising shall be the same with that that dyed And herein I do further conceive that we cannot properly hold a discourse concerning the Resurrection of the Body or the Soul separately consider'd there being nothing either in Reason or Scripture upon which Men can ground their Apprehensions of a Resurrection of either of them separate from the other But if we will speak properly and truly of the Resurrection we must say with St. Paul 1 Cor. 15. that it is the Resurrection of the Dead not of the Body or Soul but of the Person which comprehends them both as the two main and constituent parts thereof He says there v. 32. If the dead rise not let us eat and drink for too morrow we dye And there is an end of us then he demands if the Dead be raised with what Bodies do they come without making any enquiry concerning the Soul which I conceive he past as a necessary principle which must give Life to the Body and constitute the ra●sed Person The Apostles Creed in our Language delivers as an Article of Faith the Resurrection of the Body but in so doing it de arts from its originals both of the Greek and Latin Languages in the express words of both which it is called and termed the Resurrection of the Flesh I find no sufficient reason why this variance from our Originals should be continued amongst us and do therefore wish the Correction or Amendment of it believing withal that the best and most proper expression of our Faith in this point used in the Niceen-creed by the words I look for the Resurrection of the Dead by which I conceive is intended the dead persons constituted of Souls and Bodies the same or after the same sort and manner as they formerly liv'd in this World able to account for all they did whilst they before lived here and to receive just Recompences according to their Works done in this Life Here when Men dye they are commonly said to sleep with their Fathers and the faithful especially are said to dye in the Lord and to rest from their Labours 1 Thess 4. They are said to sleep in Christ and Solomon directs to remember these days of darkness for that they shall be many and therefore we must remember them that we may be prepared for them by keeping our Lights and Lamps burning and shining till death extinguish them and our selves together by casting all into that sound sleep which Death only can afford us giving us thereby a perfect Rest from all Oppressions Maladies Temptations and Troubles Of which Men have an Umbrage or Similitude when they see Men folded in a very profound and sound Sleep out of which with pinching or beating they can with great difficulties be awaked And yet we find that Men roused out of such a Sleep after they have rubbed their Byes and have been throughly awakened can give a ready and reasonable account of the things which they have done before their falling asleep And of a like Nature with the rousing from such a Sleep I conceive the Resurrection of the Dead will be And if any Man will still be so curious as to puzzle himself and his opponent with the nice demands of how and by what means such things shall be done and would desire me to account de modo resurrectionis and the means by which it shall be acted and performed I shall only giving