Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	advantage_n	force_n	great_a	1,015	5	2.7879	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67026	The true originall of the soule proving both by divine and naturall reason, that the production of mans soule is neither by creation nor propagation, but a certain meane way between both : wherein the doctrine of originall sinne, and the purity of Christs incarnation, is also more fully cleared then hath been heretofore published / by H.W. B.D.	Woolnor, Henry, d. ca. 1640.; Palmer, Elias.	1641 (1641)	Wing W3526; ESTC R15696	103,271	336

of the man so it s owne form is the specificall difference or individuall existence which it hath as a reasonable soule in the cōmon nature of man proceeding from the concurrence of all those causes 5. Instrumētall And herein that body or rather the corporal seed the perfection of the body especially the pure spirits therein wherewith the soule naturally unites it selfe 1 by reason of sympathy and familiarity which is betweene them becomes an assisting or instrumentall cause Lastly 6. Finall the finall cause is the preservation of mankinde and his owne glory by them according to his first institution Now all this is done in conception soule and body beginning both in the same moment of time Time and neither being before or after other And thus we may conceive how the soule is propagated of the soule after a spirituall manner as the flame of one Lamp lighteth another by promotion or multiplication being blowne by the power of God Simile and sed with the oyle of the animall spirits And that this may not seeme strange Conclusions concerning the soules originall before I come to the proofe of it I desire that these few Conclusions might be considered 1. Of the union of the body and soule First that there is no such diametrall opposition betweene the soule the body but that they may be naturally coupled together Indeed the soule is far from such a grosse visible substance as the body is compounded of yet is it not without some spirituall kind of substance and that not altogether simple Neither doe I think the creatures of God to differ so much in kinde as in degree Besides it is manifest that the soule is of the lowest degree of spirits and not onely capable of but coveting union with corporall natures and so according to the course of nature may as well be propagated with them as united with them Secondly 2. Of the union of the soule with God as any nature is more excellent so it hath a neerer union with that first being wheron it depends is more immediately moved by it Now because all natures doe subsist and are sustained more or lesse immediately by that first being according as their natures are neerer unto it or farther removed from it answerable whereunto the worke thereof is more or lesse immediate in them Hence it followeth that the soule being more excellent and confequently neerer to God than any corporall creature can be as he workes more immediately in them than in others after they are made so by like reason it followeth that he doth so in their first propagation 3. The efficient cause in generation Thirdly there is nothing generated in the world but it hath some externall efficient cause Now this in corporall generations all grant to be the heavens which being of a more excellent nature send downe their influences to inferiour creatures by vertue of which next unto God they continue their kinds But the soule being a spirit is above all corporall creatures and being made by Gods owne immediate hand onely at first it can have no other externall efficient but the same immediate power still So that whereas it is commonly said Sol homo generant hominem it may more truly be said Deut homo generant ani●nam Neither is it absurd that man should have two efficients it is rather an honour that God nature should concurre together in his generation 4. The true cause of mortality Fourthly Mortality proceeds not so much from generation as divine malediction For had not ●an sinned it is confessed that ●he body should have beene immortall as well as the soule Al●hough therefore the soule were compounded and generated after a corporall manner without any immediate act of GODS power none of which are true yet if would not presently follow that it must needs be mortall 5. The cause of immortalitie Lastly Whatsoever hath the being immediately from God cannot be annihilated but by the same immediate power so that it is the act of his immediate power that is the proper cause of immortalitie and hence it appeareth that though the body which is produced by the power of nature onely may dye and perish yet the soule whose production is not without an immediate act of the Deity can never dye but by the same power omnipotent by which it lived How man is sinfull and the soule immortall Thus then it appeareth that though the soule be propagated in the manner aforesaid yet it is neverthelesse immortall since it is neither made of any corporall matter nor produced onely by the power of nature and God is never the more faulty though wee be sinfull because being wholy in Adam according to the just law of nature so sinning potentially in him he with us and we with him being then actually one the whole nature of mankinde is thereby so corrupted and this pure ordinance of God in producing soules so defiled that corruption passeth in the very conception and we are stained with originall sinne and so are liable to Gods eternall wrath Psal 51.5 Eph. 2.3 Rom. 11.16 Mat. 7.18 Gal. 6.7.8 so soone as we begin to be It being a just and necessary law in nature that as the roote is such are the branches and look what the tree is such must the fruit be CHAP. VI. Scriptures to prove the soules immediate creation answered The methode and reason of it HAving thus declared the manner of the soules creation or rather procreation for the better satisfying of the sober minded and silencing such as shall be wilfully contentious it behooveth me in the next place more fully to explaine prove the same Wherefore after this generall entrance having presumed to determine this so intricate a question that wee may have the freer passage my next indeavour shall be to cleare the same by removing out of the way such obstacles and objections as may seeme to oppose it And the rather because they are such as whereby I shall best explaine my selfe and shew that it may be so and so afterward prove the more clearely that it is so and thereby also take away that prejudice wherewith mens minds are forestalled before I proceed to the proofe of it Objections marshalled Here therefore I must first encounter with a whole army of Arguments that seeme to be set in battaile aray against me and then pitch a new field of reasons to maintaine what I have spoken The arguments that come marching against me seeme to be ranged in two severall battalions the former mainly intending to fight for the immediate creation of the soule the latter altogether against the propagation of the soule Those that most establish the soules immediate creation are of two sorts partly Testimonies of Scripture and partly reasons drawne from them Being thus greatly beset with enemies I have notwithstanding great hope of victory not onely because I have before well

abated their courage and broken their force 1 ● hor●● 〈…〉 by setting them in the first encounter to fight one against another but also because by the advantage of the place the forces of both fall besides me for neither doe I hold that it is not at all from God nor altogether from man Testimonies of Scripture And first to answer those testimonies of Scripture which are brought to prove the immediate creation of the soule that generall answer of that divine Father Saint Augustine may serve for all i. e. that the divine testimonies only teach that God is the giver and former of our soules but they doe not declare how or by what meanes God sendeth them into us So that by his judgement they straine the Scripture too farre who indeavour to prove this immediate manner of the soules creation from them and indeed if wee proceed to a particular examination of them wee shall finde that amongst all Exod. 21.22.23.24 there is not scarce one that doth purposely speake either of the originall of the soule or the generation of man As for example to take them up in order the first is drawne by consequence from a Law which God made concerning the hurting of a woman with childe for which if it were so that her fruit did depart from her before it was informed with a soule as they would have it then he should have some light punishment onely but if it were informed with a soule thereby perish then he that did it should dye the death And why say they should so small a punishmēt be inflicted for the one but because it was void of a reasonable soule before so great a punishment for the other but because the soule was present and so a man being slaine the slayer must give life for life But first of all Answer this is to corrupt the Text for the words truely translated be these If men strive and hurt a woman with childe so that her fruit depart from her and yet no mischiefe follow or as some reade it death follow not Geneva Bible for so it is in the Originall he shall he surely punished according as the womans husband will lay upon him c. and if any mischiefe or death followeth then thou shalt give life for life c. This being the true Text in the Originall from which wee ought not to swerve it maketh nothing to their purpose Indeed the Septuagint seemeth to reade it thus Et non fuit efformatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and it hath not been informed or enlived with a living soule And thus that the fruit may depart without a soul they make the text depart from the true sence Secondly if this should be granted this informing must be understood of quickning else no judgement could be given seeing none can know when the soule is infused if that should be the meaning seeing they say the rationall soule comes after vegetation and sense it must be needs that the childe can move before it hath a rationall soule and so it shall still be uncertaine when a man shall deserve death by such a mischance unlesse we could set downe the just time when God did infuse the soule or feele when it is infused But touching the quickning there is more reason a man should dye for it after then before though the soule be the same from the beginning both because it is not so certaine before what it is or whether it be any thing or no and also before it be come to that perfection any light matter might occasion a mischance for which there were no reason a man should loose his life Lastly 3. this is to be understood of the mother as well as of the childe It her fruit depart from her and yet death follow not neither to her selfe nor to it a light punishment may serve but if either dye he must render life for life But it is manifest then there must be life else there could be no death and life there cannot be in a reasonable creature without a reasonable soule this therefore maketh nothing at all for them 1 but yet something against them The next is taken from the prayer of Moses Let the Lord 2. Num. 27.16 the God of the spirits of all flesh set a man over the congregation which may goe in and out before them and when God was about to take away Moses he like a faithfull Steward having a care that the people might be well governed after his departure and knowing how weak mans judgement is and how apt to erre in choosing of Officers entreats God by that Epethite that he would choose for them As if he should say thou oh father from whom commeth every good gift thou that givest spirit and wisdome to all men thou that searchest the heart and tryest the reines doe thou set a man over the congregation that may be fit to goe in out before thy people c. And that this is the sense plainly appeareth by Gods answer 1. Vers 18. Take yce Joshua a man in whom is the spirit c. 2. Besides if it were meant simply of the soule for which there is no shew of reason yet will it not follow that because he is the God of them therefore he daily creates them of nothing Next followeth that of the Psalmist 3. Psal 33.15 He fashioneth their hearts or soules alik He considereth all th●ir works Pro. 22.1.2 which is in effect this The hearts of all men even of Kings are in the hands of the Lord and he turneth them whethersoever he will he orders both the thoughts and actions of men according to his owne good pleasure as is plaine from the words both before and after and so is nothing to the purpose and if it should be meant of the originall of the soule whereof there was no occasion to speake in this place yet the questiō still remaines whether God formes them mediatly or immediately by creation or propagation But that which is esteemed of more weight is that of Salomon 4. Eccl. 12.7 where resolving the parts of man at his death into the first principles he saith Then shall the dust returne to the earth as it was and the spirit shall returne to God that gave it But though this may prove the immortalitie of the soule 1. yet the immediate creation cannot be proved by it but rather the contrary 2. For it is manifest that he hath relation to mans first creation and that necessarily in the one else it should not be true For every mans body is not now made of the dust 3. but onely Adams from whom we came and therefore if wee will make a true Antithesis it will follow that neither is every mans soule created of nothing but onely Adams from whom all others come So that this is rather Salomons meaning as the body returnes to dust