Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	apostle_n	body_n	death_n	4,339	5	5.5388	4	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

G. is one of those who rests satisfied with a partial and outward Observation of things making void or at least de●lining the weightier Matters of the Law since he suggests that an Endeavour is enough without keeping them But of the Difference of the Times and States under the Law and Gospel in Manifestation and Power he sayes nothing whatever he knows for that would cross his Interest gro●nded on this Kingdom of Sin in putting an entire ●nd to it But how can he without Hypocrisie say in the Lord's Prayer Thy Kingdom come Thy W●ll be done in Earth as it is in Heaven whilst he is so far from believing it and promoting it that he sets himself to oppose it and dispute against it And how can the doing of God's Will in Earth as it 〈◊〉 Heaven stand with Praying for Forgiveness of Sins all their Life long What doth this but over-turn the whole Condition of the Gospel Unless thou takest up my Cross and follow me thou canst not be my Di●iple He is not I perceive for being Baptized with the Baptis● Christ was baptized with nor for 〈◊〉 of that bitter Cup he drank of He is rather for 〈◊〉 himself and others asleep in this pernicious Hope That Christ 〈◊〉 taken up the C●●ss been baptized and drank that bitter Cup for them and so they need not do it over again otherwise he would not dare hold and maintain such a Continuance of Imperfection as he doth He is not of the Apostle's Mind that prayed for a Sanctification of the then Believers not in part but throughout in Body Soul and Spirit God will bring down this Kingdom and it shakes already Pag. 11. As to his Reconciliation with God in his Continuation in Sin they are inconsistent considered in the same Degree So that we may truly say Whilst there is no Separation from Sin there is no Reconciliation with God but if there be separation from Sin in some measure there is Reconciliation with God in some measure As separated so reconciled perfectly separated perfectly reconciled As we ●ee in natural things so full of Air so empty of all else But he makes A. P. to say till a Man be perfectly separate from Sin he is altogether out of Reconciliation with God but proves it not nor indeed is such Doctrine provable out of his Book Whereas he sayes God's Commandments do not show Man's Power If he mean the Power that is given of God to Man it is false for that were to make God unjust and an Hard Master for where ever God commands it follows that he hath given Power to do And where he is not obeyed it is a Sign that that Power is withstood lost or taken away and man harde●ed through Disobedience And without that Principle of Faith and Love which only fulfills the Law to think that a Man may be justified by a meer Performance of outward Observations is as impossible and absurd as if a man should think one should rather live by Virtue of outward Rayment or Apparel then by Breath and substantial Nourishment God gave such a Measure of his Spirit to the 〈◊〉 tha● if they had loved and followed it and not been stiff necked they might have continued in the Obedience to all things that were written in the Book of the Law to do them unless God commanded Impossibi●ties and in that Way that they were commanded them to 〈◊〉 to separate them from the 〈◊〉 And they if they had been thankful and glorified God by their Obedience to what they kne● of him had not been given up to a Reprobate Sen●e and if they had followed the Goodne●s of God leading to ●epentance from time to time and had not had an impenitent Heart they had received according to their Deeds Glory Honour and Peace for if it be given to the good Gentile then surely to the good Jew And if the Jews in Christ's Day had not brought forth Wild Grapes and been like their Fore-Fathers that rebell'd against God's good Spirit under Pretence of magnifying the Scriptures and contending for the Faith of their Fathers they had not been blinded like them nor the Vineyard taken from them nor theirs laid waste As for Phil. 3. 12. Not as though I had already attained or were already Perfect It proves not that Paul was not clear from Sinning but that he had not yet perfected or finished his Course so as to have kept the Faith to the End to be out of Danger to miss of the Reward as he was afterwards as appears plainly by the Comparison he useth of a Course He doth not say as this man would have him That some that were Perfect were otherwise minded But these that were Perfect had a perfect Understanding of those things that were in Difference among them of which he speaks in that Chapter about the Concifion as he terms it diminutively and Righteousness of the Law and Preheminence sought by it without the Righteousness of Christ which they had perverted and sleighted being Dogs making their B●lly their God and minding Earthly Things and glorying in their Shame being Evil Workers of whom he bid them beware To his Sinning through alwayes needing more Grace He that is capable of receiving more and refuseth resisteth it sinneth but to use his own Similitude A Little One as Christ calls some of his that hath but a little Heart yet if he give it all to God he can do no more he sinneth not but fulfills the Law The Hebrews were chid because they had not improved their time which if they had done they had not sinned Peter and the Rest of the Apostles were in that manner of Speech taught and instructed of the Power and Effica●y of Faith in its extent which they should receive after they were indued with Power from on high which they were commanded to wait for that had they neglected they had sinned and to expect it before the time as for a Child to aspire to the things of a man is the part of much Heat and Confidence and is good to be discountenanced sometimes though not alwayes to be disliked Not to be at present what they are exhorted to be for the future to make that Transgression is to set Transgression in order of time before the Law whereas where there is no Law there is no Transgression for Sin is the Transgression of the Law that is known To him that knoweth to do Good and doth it not to him it is Sin but in the time of Ignorance God winkes The Corinthians were exhorted to be in understanding perfect as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies To accuse them of Imperfection and so of Sin because then Children and in their Minority though born of God in John's sense were to accuse not only the Saints departed but all the Angels of Sin because they have not attained to that Measure of Wisdom that God is upon