Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	body_n	soul_n	union_n	2,456	5	9.5499	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54245	Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1393; ESTC R27610	28,857	34

his Principle for his Argument implies as if there were no End of needing of Grace I wonder he has forgotten his School Distinction of a quo ad quem for men may be perfect from Sin and not perfectly grown up to the Wisdom and Knowledge of all the Weighty Mysteries of the Gospel For his Notion of Sanctification and Purification I say Where the Conscience is not defiled it is purified and men are sanctified or dedicated to God by the Truth and the Belief and Obedience of it and there is no sinning else how Temples and Tabernacles for God to dwell and be worshipt in For the Place he brings that men must sin because they are men he might better have given that Reason for the Devil 's sinning because he is a Devil for sinning is not man's State as man though in joyning with the Devil he may Sin as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being potential and so Pagninus renders it by peccet but he makes use of a bad Translation his Holy Ghost as his words imply to countenance his bad Conclusion That because they may Sin therefore they must sin See more in D. Gell's Essay to the Translation of the Bible p. 762 768 772. Because David Psal 19. thought it a hard Matter for him or those in his Condition at that time to understand their Errors from the Law of Moses those Statutes and Precepts c. which through Neglect they might be ignorant of and therefore there was a Sacrifice appointed for a Propitiation and Prayers for Cleansing from them v. 12. And because the Psalmist Psal 130. being in the Deep by reason of Iniquity prayed for Forgiveness vers 3 4. And because the Apostle James saith In many things we sin all he concludes that not only David but the Apostles to in their best Condition even to their Death did sin and that James was a Curser to his Death because he said with the Tongue curse we men taking Advantage of these Holy Men to make them Offenders for their Words But what good Man will believe him No wonder if he traduce the Quakers and pervert their words when he is one of them that David speaks of that wrests his words and imagines Evil of him And for any thing we know for we cannot take his words without Quotation he may as much wrong or wrest those Passages out of Origen Theophylact Chrysostom Ambrose and the Protestant Writers that he sayes he has read about 〈…〉 which is for Destruction it self In my Mind the De●il may more fitly be said to correct it For if they that are Dead have ceas●d from Sin then the Damned shall not blaspheme God or else their Blasphemy is not Sin which Protestant Writers say not nor the Fathers ever taught But Grotius a famous Portestant Writer interprets it thus That as the Dead return not 〈◊〉 their former Life so neither he that is truly Dead to Sin 〈…〉 his former Life again And Zegerus another saith 〈◊〉 is being 〈…〉 from Sinning so that he may not sin unless he well But this man would have it as if Paul meant that Bodily Death took away the Possibility of sinning and Life the Possibility of not Sinning However he acknowledges that by the Death of the Body of Sin is meant the Separation of Sin from a man and being freed from Sin a●d ceasing from sinning yet sayes that in Rom. 6. there is not a word to d●hort them not to suffer any Sin to be in them But how can a man let Sin be in him and he not sin For it is not a Sin to be tempted but to enter into the Temptation He that ceases from sinning ceases from Sin and whensoever any yields to obey Sin then he is the Servant of Sin Can any man commit a Sin but he is captivated under the Power of it And therefore in that Condition Paul cryed out as a Distressed Captive for Deliveran●● from the Body of Death not from the Natural 〈◊〉 for before that was dissolved he said I have finished my Course I have kept the Faith that is He had endured to the End and arrive● at Perfection E●asmus saith It was in the Person of 〈◊〉 which the Apostle spoak in Rom. 7. And Gretius on the some place will not have it Paul's Condition when he wrote the Epistle to the Rom●ns It is to be noted sayes he that Paul speaks in the first Person not that he deals concerning himself but for Modesty's sake he had rather so express odious things which he calls to transfer in a Figure 1 Cor. 4. 6. so in 1 Cor. 6. 12 15. chap. 10. 29 30. chap. 13. 2. Gal. 2. 18. Chrysostom ad 1 Cor. 12. sayes He takes heavy things on his own Person Hieron ad Daniel Because he is one of the People he reckons their Sins in his own Person which also we read the Apostle did in the Epistle to the Romans But this man interpreting it the Death of the Body instead of the Body of Death first gives a Reason why Sin must be destroyed by the Death of the Body namely because it entered by the Conjunction and Vnion of the Soul with the Body but that he proves not and it were to disprove himself in pag. 8. For there he saith The Light is Reason wherewith God hath endued man's Soul and is a Natural Gift that comes by Generation How then say I is it conjoyned and united to it if it be generated with it for so 't is one with it Are there two Generations one of the Body and another of the Soul one with Sin and another without it and the latter united to the former that it may receive Sin and say A Body hast thou prepared me O God to do not thy Will on Earth as it is in Heaven but the Will of the Devil that at my first Entrance into it and during my Continuance in it I may alwayes do thy Enemy some Service who must have a place allowed him in it as long as it lives Is not this blasphemous and contrary to the Scripture which sayes He that defiles the Temple of God him will God destroy I would fain know of S. G. how the Man of Sin got entrance to defile this Temple if it was not through the Mind by entring that with his Temptation of becoming as God knowing Good and Evil which was sometime after that God had breathed into Man the Breath of Life If he sayes it was as inevitably he must then will it follow that sin came not by Conjunction of Soul and Body as he teaches but after that Conjunction and so his Reason for Death's destroying of Sin which implies the necessity of sinning til men dye is quite overturned Besides how can a House of Clay a lifeless Lump of Earth be capable of Pollution any wayes but by him or them that inhabit or enter it as becoming his or their Organ Instrument or Habitation