Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	sting_n	5,285	5	11.5055	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53891	A dissertation concerning the pre-existency of souls wherein the state of the question is briefly unfolded, and divers arguments and objections on both sides alledged and answered : and a free judgment concerning the summ of the controversie allowed to every one / being originally written in the Latine tongue, several years since by the learned C.P. ; and now made English by D.F. [and] D.P. upon the recommendation of F.M.H., their friend.	C.P.; D. F.; D. P.	1684 (1684)	Wing P10; ESTC R5799	19,339	146

apple whether it be melted or whether it be congealed there is nothing that will be lost from that substance which was our flesh whether it should be turned and attenuated into the consistence of Air or of Aether 8. If the Soul did praeexist at first in an Aerial vehicle it follows that after death also the like must be given unto it lest it be forced to make a leap But such a vehicle would be altogether incommodious to departing pious Souls because the Air is the habitation of Devils and full of Tempests Answer There are divers degrees in the Air nor is there any need that pious Souls should be after death shut up within the Atmosphere of the earth where these inconveniencies are but there may be found much higher places in the Air where is greater quiet 9. If the Hypothesis of Praeexistency is true it follows that a man may die oftener than once for if when a man departeth out of this life his vital aptitude to an earthly body be not yet expired it will be necessary that he should return unto such a like body untill a vital aptitude to an Aerial body shall awaken in him and upon this account he ought to die oftener than once which is absurd as Heb. 9.27 Job 16.22 2 Sam. 12.23 Answer 1. The saying of Heb. 9.29 that it may rightly be understood we must distinguish 1. betwixt the term Man largely taken for the Soul in what state or condition soever it be and more strictly for the Soul united with the body made out of the earth 2. Betwixt universal and particular judgment Paul therefore is thus to be unfolded that whatsoever Soul is united with its earthly vehicle it is appointed to it Once to be dissolved from this vehicle and then it must stand before a particular judgment where the Divine Justice inquireth whether he hath so lived as that he is to return to his former state or condition or not For the universal judgment followeth not upon the deaths of particular men 2. As to what is said in Job 16.22 it is answered that that is particular and speaks only of the Death of Job animadverted in himself that the end of his vital aptitude to a terrestrial vehicle did draw near therefore as an Holy man there was no need for him to fear a return to this earthly tabernacle Now from a particular to an universal the Consequence is never good 3. The argument out of 2 Sam. 12.23 doth in like manner labour under a fallacy called in Logick an argument from what is said limitedly to what is said simply For it was a particular case that the Soul of David's young Son was not so to return into an earthly vehicle so as again to become the Son of David and in the very daies of David should return unto him yet from thence we may not argue universally 10. From this Hypothesis of Praeexistency it follows That the Heavenly glory of the life to come is unconstant and may be lost For if Souls can fall down from their former glory what hinders but that they also can fall from that which is to come Answer The promises in the Holy Scriptures do hinder in which an incorruptible Crown is promised to the faithful for a special reward 1 Cor. 9.25 and that which never will fade away 1 Pet. 5.4 Whence it is that Paul testifies that we shall rise again in incorruption 1 Cor. 15.42.52 And this corruptible must put on incorruption and this mortal immortality vers 53. that Death may be swallowed up in victory vers 54.55 together with Sin the sting thereof Hosea 13.14 11. From this Hypothesis it follows that divers Souls may enter into one body because they are said to want the use of reason and sense nor actually to have any but a plastick faculty which cannot discern whether any other Soul is entred in already or not Answer We must distingish betwixt a formative entrance and that which is not formative the first is when the vital centre of the Soul obtaineth its place in that point of matter in which the spirit of the Universe hath already determined the primary seat of the soul Although therefore a thousand Souls should enter together into one material body yet only one amongst them all could obtain the formative ingress viz. such a one as whose vital point should possess or occupy the primary point of the matter which seeing it is indivisible cannot be obtained by more than one nor can it possibly be said that more or many can together possess one and the same point or be homocentrick for should it be so that would come to pass either of purpose or by chance the first cannot be because the use of Reason and Sense is absent nor can the other be because the matter of the vehicles which are not to be laid aside without a reason or cause doth hinder in which notwithstanding that this homocentricity be allowed penetration of dimensions cannot be avoided 12. From this Hypothesis it will follow that the other Planets also are to be inhabited by men Because that some of them being nearer to that place of happiness from whence these Souls are fallen down are greater than this earthly Globe Answer The consequence is denyed because that there will be a want of seminal matter duely prepared For God placed Adam in this Globe of Earth as the first preparer of such matter out of the bounds of which men from thenceforth will not be CHAP. VIII Containing the Arguments of the adverse part which they take from holy Scripture 1. THe first place is out of Genesis 1. vers 28. thus Whoever by the power of Gods command Increase and multiply do multiply themselves according to their kind they no less propagate themselves as in respect of Soul as well as of body because to the constitution of the species or kind of things animate there as much belongeth a Soul as a body But men by vertue of Gods command do multiply themselves according to their species or kind Therefore c. and by consequence Souls do not praeexist Answer We allow the whole Argument but deny the consequence to the conclusion For men can propagate themselves also as to Soul though the Soul be not taken from out of their substance for a man whilst he generateth prepareth nothing but matter convenient to the introducing of a Soul and so he is a cause without which the effect cannot be produced by reason of the introduction of Souls just as he who prepares matter or fewel for the fire is the cause without which the fire cannot be introduced and thus also he multiplieth fires which notwithstanding come from without thus also magnetical bodies or Loadstones can by rubbing only multiply themselves if viz. they be rubbed upon Iron although the subtile matter which combineth therewith cometh from without 2. These things being thus premised in a humane manner we answer to the minor proposition by denying it for

in Holy Writ is no such addition that man was to multiply according to his species or kind but it is nakedly put thus increase and multiply which are indifferent phrases without all determination of the principal efficient cause 2. From Gen. 5. vers 3. If Adam begat a Son according to his own image likeness it follows then that his Son was also begotten by him as to his Soul But the first is true therefore also is the latter so Answer We deny the antecedent because likeness may be understood to be external by reason of the body to the corruption of which the Soul was also subjected although it came into it from without 3. From Gen. 46. vers 26. whatsoever went forth from out of the loyns of the Parent that did not praeexist but the Souls of the sons c. Therefore c. Answer In this Saying is a Synecdoche of one part for another where the Soul is taken for the body as the Scripture also speaketh elsewhere as Psal 16.10 He will not leave my soul in the Grave c. 2. In this also may be said to be a metonymy of the form for the thing formed of the Soul for the thing animated 3. If the acception were proper this absurdity follows that the Soul is propagated from the Father only the Mother contributing nothing 4. From Job 14.4 Who can give a clean thing out of that that is unclean whence it followeth that from the impure Soul of the Father must proceed or come forth an impure Soul of the son Answer The particle From doth not always signifie the prinpal efficient cause but often times also the instrumental cause or that cause without which the effect cannot be produced and so is it to be understood in this place 5. From Psal 51. vers 5. Behold I was shapen in iniquity and in sin did my mother conceive me Answer The Text speaketh of the iniquity and sin not of the Infant but of the generating Parents but if the sin were to be understood of the infant this is then the sense or meaning Behold my Soul being already in in-iniquity from a preceding fall is received into the Womb of my Mother 6. That which is born of the Flesh is Flesh John 3.6 Answer The word or term to be born importeth no essential dependence on him who begetteth for the Soul even already before its nativity being carnal that is having gained a vital aptitude unto Flesh coming forth from carnal Parents is called Flesh even as impure water derived through impure pipes when it breaks forth is so much the more impure 7. Rom. 5.12 As by one man sin entred into the world and by sin Death so Death is passed unto all men because all have sinned from this it follows that before Adam there was no sin Answer Adam in the Allegorical History of Moses is a figure of all mankind and this very Text doth shew that death is passed unto all men not upon that account that Adam only hath sinned but in as much as every single man hath sinned The Particle One signifies the same as First doth as in Mar. 16.2 Luke 24.1 John 20.1 Acts 20.7 8. Rom. 9.11 it is said that the Children who were not yet born had done neither good nor evil whence it is concluded that Souls before this earthly life had not committed sin Answer Not being as yet born are either such as exist before the union of Soul and Body or such as exist in that union the Text speaks of these latter not of the former because first they are expresly named Children 2. The determinate time in which they had committed neither good nor evil is denoted viz. when the Lord said The Elder shall serve the Younger which he then said when they were already alive and the Infants moved in the Womb and so being not yet born they may be said to have committed neither good nor evil actually although before the union somewhat of a fall had preceded and therefore the predicate is to be limited they had done nothing of good or evil viz. in the state of the earthly union of Body and Soul 9. From 2 Cor. 5.10 They argue thus If in the place where an account is to be rendred of all sins an account is to be rendred of those only which are proper to the body as every one hath done it followeth that without the body there is no sin But the former is true and therefore also the latter Answer The Antecedent is denyed 1. Because in the Text is found no such exclusive particle Only but from the greater part viz. the actual sins is the denomination of the judgment made therefore it may also be that that account must be generally rendred of original sin 2. Granting that an account was not to be given of this sin yet it doth not follow that it was not committed because 1. it would have been obliterated already by the general oblivion in the Soul 2. It should have already suffered punishment for it viz. it s being thrust down into this earthly Dungeon or Prison 10. From Hebr. 7. v. 5.9 10. Who paid Tythes in the loins of his Father He even as to his Soul is in his Father But c. Therefore c. Answer The Antecedent is denyed for this phrase to be in the loins of his Father signifieth nothing else than not to be as yet born and yet to be in a possibility to be born therefore such as is the Nativity such also is the possibility or power of being to be born Now the Nativity doth not admit of the concurrence of the Father otherwise than as an instrumental cause to prepare the matter for the introduction of the Soul Therefore also the possibility or power of being to be born ought thus to be understood 11. From Ecclesiast 12.7 The Spirit returns to God who gave it whence they thus argue As the body is from the Earth so the spirit is from God and at the time of generation dust is given from the Earth Therefore also at that time the Spirit is given from God Answer We must distinguish between a giving which is originary and that which is participative this is meant in this place but not that For as although the body be taken out of the earth yet its matter originally does not then at last begin so although the spirit be given from God at the time of generation viz. by an universal concurrence yet it followeth not that it then at length beginneth 12. From Zach. 12.1 The Lord saith who formeth the Spirit of man in the midst of him if therefore the spirit of man is formed within him it did not praeexist Answer By Spirit in this place is to be understood the animal Spirit as often it is elsewhere Gen. 6.17 ch 7.15 compare the 15. verse importing the same sense almost of Psalm 33. even as also is the determination in the midst of him viz. it denoteth it to be in his bowels whence it is that it so follows not in respect to the Soul FINIS