Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	able_a	body_n	kill_v	9,832	5	8.7625	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53583	Man wholly mortal, or, A treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by Scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by R.O.; Mans mortallitie	Overton, Richard, fl. 1646.; Overton, Robert, ca. 1609-ca. 1668.	1675 (1675)	Wing O629C; Wing O640_CANCELLED; ESTC R11918	46,615	138

Childs soul come into him again And the Lord heard his voyce and the soul of the Child came into him again and he revived 1 King 17.21 22. And Job 14.22 It is said his flesh upon him shall have paine and his soul within him shall mourne Ergo there is such a thing as the soul Answ If it be meant life or breath whose Being is consistent and terminated in a corpulent union For by that of the Child is meant his breath or life the thing that his corpulent matter wanted as vers the 17. implyeth which saith his sickness was so sore that there was no breath left in him Therefore that which was gone was prayed for his breath or life as his Answer further proveth which was and it revived And by Soul in that of Job is meant his conscience whose seate is in the reasonable and memorative Faculties Therefore the use of the word Soul in those places doth not prove such a thing in man as is supposed For in Scripture it is variously used upon various occasions It is put for the Stomack Pro. 27.7 for the eyes Jer. 13.17 for the heart 1 Sam. 18. for God Pro. 9.16 Heb. 10.38 Jer. 14.17 for the dead body Psal 16.10 for the whole man Lev. 7.19 and 4.1 Acts 7.14 Num. 15.39 Rom. 13.1 Gen. 12.5 and 46. Acts 2.41 1 Pet. 3.20 for breath Act. 20.10 for life Isa 53.17 Therefore from those places those parts may as well be proved so many Souls or Spirits of immortalitie as from those where it is put for breath or life it 's Being be proved or such an immortal existence to be in the body But to this Objection might be added Christs raising of Lazarus and others from the dead and it would make a very good plea for Purgatory Because from hell there is no returning and from heaven none could be thankful to be called again and it cannot be supposed that Christ would work miracles for any for which they should not have cause to be thankful to him and therefore these persons raised from the dead if they shall be supposed to have immortal Souls their return must needs be from some one of the Popes supposed Lymbocs or other Object 6. For which cause we faint not for though our outward man perish yet the inward is renewed day by day Ergo there is soul and body in man Answ It is not said though our flesh perish yet our souls are renewed then 't were something to little purpose but it is said our outward man which compared with what is meant by inward man must needs be whole man for by inward man is meant faith or worke of grace 2 Cor. 5.17 which is no part of natural man so that without it or it's renewing we are men perfect as well as with it Object 7. Who knoweth the spirit of man that goeth upward and the spirit of a beast that goeth downward to the earth Wherefore man hath a soul that goeth presently to Heaven but the beasts to the earth Answ It cannot bear the sence for immediately before he saith their breath is all one there is no difference as the one dyeth so dyeth the other and goeth to one place the dust Therefore if the beasts be reversed into the elements so must mans The meaning I take to be thus that such a wonderful thing is the breath of a man that breatheth upward and the breath of a beast that breatheth downward for spirit signifieth breath according to that of Ovid Pronaque cum spectent animalia caetera terram Os Homini sublime dedit coelumque videre Jussit erectos ad sidera tollere vultus that it's Faculty how it is is past finding out for Art in all her imitations could never touch that secret with her pensill Object 8. Feare not them which kill the body but are not able to kill the soul but rather feare him who is able to destroy both soul and body in Hell Answ This carries the face indeed of the souls immortality but if the interpretation must be confined to that sence it overthrowes the current of the whole Scripture Wherefore my opinion of it is that by not able to kill the soul is meant as Luke hath it chap. 12.4 have no more that they can do that is though they have power over this life or the natural Body that is sowne in corruption they have none over the Spiritual that is raised in incorruption which spiritual Bodies of men raised from the dead are by Saint John in Rev. 20 4 5. termed Souls I saw the Souls saith he of those that were beheaded for Christ and they lived and reigned with him a thousand years But the rest of the dead lived not again untill the thousand years were ended the Souls then that lived and reigned with him are none other then the persons that were first raised by him from the dead at his coming over whom none hath power but God alone who therefore is most chiefly to be feared This doth not set forth any immortality before the Resurrection but shews that onely that is in Gods hand and he onely able to touch it that is cast it into Hell That this must be so expounded I further prove from the non-entitie of Hell for there can be no casting into Hell before Hell be which though it be ordained of old Isa 30.33 it is but in posse not in esse till the Resurrection for satisfaction it is convenient to declare what we mean by Hell for Hell is diversly used in Scripture It is put for the grave Psal 16.10 and 55.15 Isa 14.15 for the Whale in which Jonah was Jon. 2.2 for Sathans Kingdome leading to Hell Mat. 16.18 for Satan or his malignant Spirits Jam. 3.6 for the place of the damned Mat. 5.29 and 10.28 Luke 12.5 and 16.23 2 Pet. 2.4 this last the place of the damned is that which we mean by Hell and it is likewise variously called as outer darkness Mat. 22.13 and 23.33 wrath to come 1 Thes 1.10 and 5.9 Chaines of darkness 2 Pet. 2.4 Jude 6. eternal fire Jude 23. second death Rev. 20.6 bottomless pit Rev. 9.2 place of torment Rev. 14.10 and 20.10 Lake of fire Rev. 29.20 and 21.8 everlasting punishment Mat. 25.41 46 blackness of darkness for ever Jude 13. Those several expressions are generally taken to set forth the end of the Reprobate or the execution of Gods wrath upon them Therefore if none of the forementioned places that Hell is put for save that of the place of the damned be taken for Hell then most of those several expressions suite with it yea declare it but the expressions in general grant no immediate execution after this death but imply the contrary as we may see if we examine them First in Mat. 22.13 when it is called outer darkness and 23. vers 33. damnation of Hell compared with cap. 25.41 where it is said Then shall he say unto them on the left hand

out his brains for halting If it be said the soul comes pure from God and it is the body that corrupteth it I answer that this to excuse God one way makes him like the tyrant Mezentius that bound living men to dead bodyes till the putrefaction and corruption of the stinking corps had killed them Besides the mind may sin without the Action of the body but not the body without the mind for a man may covet in his mind and not act with his body and yet sin but if he do with his body and not consent with his mind he sinneth not as for example a man may accidentally and ignorantly kill a man by a blow which was never intended or aimed at him and yet he not guilty of murther but if he intend it in his mind though he never do it he is guilty Therefore the body may be made sinful by the soul but not the soul by the body Now to the other kinde who say that this supernatural worke by nature is effected by Gods special supernatural assistance operating or applicated to this natural aptitude in whose mutual concurrence this immortal substance is concepted and in conception united to the flesh the whole in the whole and the whole in every part To which I Answer that there is no more special supernatural efficiency from God in mans procreation then in other creatures but that special gift or natural instinct to every kinde of creature given in the Creation to produce it's kinde whether vegetative sensitive or rational Gen. 1.25 1 Cor. 15.38 for the gift or blessing is all one and the same and alike unto all according to their kindes as appeares Gen. 1.22 God blessed the Fowls and Fish saying Be fruitful and multiply and fill the waters in the Seas and let the Fowles multiply in the Earth And vers 28. the self-same he speaks of man and woman And God blessed them and said unto them be fruitful and replenish the earth and by this blessing or Natures general instinct equally unto all men and all other creatures continue their multiplications and procreations So that the Fowles Fish c. have as great and special assistance as man in their conceptions and procreations equally mediate and natural Therefore if by mans conception an Angelical immortal Soul is producted so likewise is there the like in other creatures The result of all which is this that as Fish Birds and Beasts each in their kinde procreate their kinde without any transcendency of nature So man in his kinde begets man corruptable man begets nothing but what is corruptable not halfe mortal halfe immortal halfe Angel halfe man but compleat man totally mortal for through mortal organs immortality cannot be conveyed or therein possibly reside If it be scrupled that this destroyeth the hope of our faith I Answer It doth but remove it from a false principle to a true from a deceitful fancy to an infallible object the Resurrection For though I ascribe nothing actually to nature but corruption yet potentially I ascribe incorruption as to the kernel of an Apple a Tree may not actually yet potentially be ascribed So I grant that nature produceth the Seed to which when she hath done her elementary worke even all that she can do and in all things transient finished her course even from that corrupted seed Christ supernaturally raiseth an incorruptable body 1 Cor. 15.36 Thou foole that which thou sowest is not quickned except it die it is sowen in corruption it is raised in incorruption it is sowen a natural body it is raised a spiritual body Therefore nothing of man can be immortal but what first hath seen corruption So that if that which is made the better and most excellent part of Man without which he is NO MAN as is held titled the Soul shall not see corruption it shall not participate of the immortality purchased by Christ but must needs perish except there be Ens extra Deum as that strange invented Entitie must needs be And so consequently NO MAN shall be saved And as before it incur'd this Absurditie that the Souls of the Damned shall not perish but stand as well as the Stative Angels So by this the Souls both of the righteous and wicked shall for ever cease and never be immortalized at the Resurrection And thence the denyal both of Resurrection Condemnation and Salvation Heaven and Hell God and Christ is inavoydable After rusheth in the Epicurean Blasphemy Let us eate and drinke for to morrow we dy And so so many bellyes so many Gods and no other It is Objected That the rareness of conception argues a supernatural immediate assistance essential without which the soul cannot be Answ That commeth by a natural defect and not by with-holding of Gods immediate hand else he should have a special and immediate hand in Adultery And so Whoremongers and Adulterers set God a worke to create Souls for their Bastards which is to make God a slave to their lusts Further it is Objected That God hath from eternitie decreed concerning man above all creatures both who should come into the world and at what time Therefore accordingly he must have a worke in mans conception above other creatures Answ No such thing followeth for time and number may be appointed and yet the due course of nature proceed as well without as with an immediate assistance towards man in his kinde as in Beasts in their kinde Moreover Woolner in his Treatise on the Soul pag. 115. saith That the more spiritual parts and chiefly the Soul is but partly mediately partly immediately conceived at the first instant or union of the seed of both Sexes For by it pag. 127. he saith the corporeal parts are prepared and perfected Therefore it must of necessity be at the first instant or else no conception And pag. 129. That all Souls as well of Beasts as of men are essentially as perfect at the first instant of conception as ever afterwards And pag. 97. he saith The Soul can live without the body and cannot be corrupted by it Answ That then it followeth If a woman miscarry immediately after that very instant that the Soul of that Effluction or unshapen deformed peece of congealed blood being immortal must needs continue its immortality and that Effluction as well as perfect bodyes shall be raised again for if degrees of corporal perfection hinder then those that are born imperfect as without legges armes or hands or any other member as divers are they shall never be raised again and so out of the compass of Christs death and though it should be granted that Christs death is denyed an Embryo yet that souls immortality cannot be nullified for immortality once begun must never have an end and he saith it cannot suffer with the flesh therefore if not with the whole mass of mans corpulency grown to it's full perfection much less with an Embryo that is ten times less imperfect and invalid for he saith it is as

of the grave Selah Psal 89.48 Object 17. And it came to pass the Beggar dyed and was carried by Angels into Abrahams bosome c. Luke 16. from the 22. to the end Answ There was never such a man as Dives or Lazarus or ever such a thing happened no more then Jothams Trees did walk and talke Judg. 9.8 but it was a Parable to prove that nothing is more effectual for conversion then the ordinary preaching of the Word by the true Ministers or Ambassadors of God such as Moses and true Prophets of old and as Christ his Apostles and Prophets and true ministers since Further the consequence concerning the soul is but drawn from the literal sence in which sence I shall deny it canonical Scripture for it makes in that sence more for bodys then the souls present being in Heaven or Hell v. 23 24. maketh Abraham the Father of the Damned vers 24 25 27 30. and vers 22. Dives dyed and was buried and yet vers 23. he lift up his eyes being in torment and seeth Abraham c. and vers 25. he cryed for Lazarus to dip the tip of his finger to coole his tongue which in the literal sence thus applicated must needs be contradictory unless his eyes tongue and Lazarus finger was not buried or their souls had corporeal corpulent members which to conceit is ridiculous Therefore from this place the Resurrection of the body before the day of Judgment even as soon as a man is buried may better be proved then such a present Soulary enterance into Heaven or Hell Object 18. By which also he went and preached to them in prison Answ By which that is by that whereby he was quickened or raised from the dead his divine Spirit as the foregoing words whereon the sence of those depend doth evidence vers 18. Christ once suffered c. dead in flesh but quickened by the spirit vers 19. by which also he went c. So that he went and preached by that whereby he was quickened or raised Therefore the preaching here meant was not by that which was raised but by that which did raise which was ministerially as the following words further evidence shewing to whom he preached even those which were disobedient in the days of Noah on whom the long-suffering of God waited while the Arke was a preparing those were the spirits here meant the wicked of those days which are now in prison that is dead or imprisoned in the Elements Here the grave or death is called a prison as indeed it is for therein all that dye are reserved in the chaines of death the Elements not to be delivered till Judgment Rev. 20.13 according to Job 3.18 there the prisoners rest together Object 19. Joh. 11.26 Whosoever liveth and believeth on me shall never die Answ Whosoever liveth doth not in this place import the state of this life for should it believers should not die this death but relateth to the state or life at the Resurrection as the foregoing words on which the sense of these depend evidence viz. I am the Resurrection and the life he that believeth in me though he were dead yet shall he live to which these words are annexed And whosoever liveth believeth in me c. which is to say Every believer though dead shall live or be raised again and living or raised again shall never dye any more that is shall scape the second death Joh. 5.24 Secondly This life may be reckoned from the action of belief for God calleth things that are not as if they were Rom. 4.17 yea all even the dead live unto him Luke 20.38 And so the believer never dyeth in Gods account Rom. 14.7 8 9. None of us liveth to himself and none of us dyeth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords for this end Christ both dyed and rose and revived that he might be Lord both of the dead and the living Object 20. Therefore glorifie God in your body and in your spirits 1 Cor. 6.20 Answ Before he called the body the Temple of the holy Ghost vers 29. and vers 15. the members of Christ which needs must be the whole man and not his bare carcass for in death who can praise the Lord in it can be no habitation for the holy Ghost and therein were they to glorifie God to make Christ the head of such members were to make God the God of the dead and not of the living therefore by body and spirit is meant whole man aiming at a thorough and perfect sanctification as well in that which respecteth thought the spirit as in that which respecteth action the body inwardly to gloryfie God as well as outwardly to flee fornication c. Object 16. I saw under the Altar the souls of them that were slaine for the word of God c. and they cryed with a loud voyce c. Rev. 6.10 11. Answ They were such souls as lay under the Altar slaine or sacrificed or as vers 11. hath it were killed these therefore being dead souls or martyred Saints their crie must be as the crie of the blood of Abel And the like vision of dead Saints confirms it as cap. 20. vers 4 5. And I saw the souls of them that were beheaded for the witness of Jesus and they lived and reigned with Christ a thousand yeares but the rest of the dead lived not again till c. whence it is plaine that he beheld the Resurrection or restoration of life unto dead souls even of them that were beheaded but the rest lay dead or lived not again till c. Thus much of illegitimate Objections from Scripture Now to the probation hereof from Procreation or Generation and as neer as I can to resolve all occurrent Objections thereon that shall confront CHAP. V. Of procreation how from thence this Mortality is proved IT is supposed as I conceive by none that what naturally proceedeth from Man simply by the course of nature can be immortal but must first taste of mortality And therefore there are two sorts of Opinions to maintaine this Heathenish Invention about the soul whereon it's immortalitie is grounded which I shall chiefly encounter the one that it is created and infused at the conception and so onely Gods worke The other that it is concepted by the woman through the concurrence of the seed of both sexes but not simply by the course of nature but by the supernatural and extraordinarie assistance or efficacie of God in conception more then in other creatures and so partly mans and partly Gods worke But that I may utterly demolish the structure of this Invention I shall turn up the foundation of each kinde in it's place But first I shall speak a word or two in general of Procreation it self That whole man is generated by man Observe That as the whole Tree is potentially in the seed