Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	become_v	body_n	sin_n	4,701	5	4.7025	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70039	Apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning God, the devil, and man, as to his body, soul, and spirit, Heaven, Hell, Judgement &c : propounded to George Fox, John Perrot, Samuel Fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to Edward Burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. Livinus Theodorus, and Sabina Neriah : which truths (as there inspired by the spirit of God) are here expired in love to the souls of men / from ... Samuel Fisher.	Fisher, Samuel, 1605-1665.; Fox, George, 1624-1691.; J. P. (John Perrot), d. 1671?	1661 (1661)	Wing F1047; ESTC R31513	23,491	32

〈◊〉 〈◊〉 from above of this spiritual part or spirit in man which gives him the heavenly wisdom which the wisdom of the flesh that is from beneath and but earthly and animal and Diabolical is enmity against and of this breath of life or inspiration of the Almighty which gives understanding by which he comes again to be a tree of righteousness a plant of the Lords renown the seed of the Kingdom the Royal seed that right seed that holy seed which is the substance of the Oak when the leavs fall off the true man that God made who in the doing of his will abideth ever when the spirit of the Lord shall have blown away all flesh and all That Mankind that is become the seed of the serpent the generation of the Viper so that it shall wither as the grass and come to nought as the flower of the grass which to day is and to morrow is cast into the Oven Finally such a living soul as man at first became when God first breathed into him this breath of spiritual life to live and dwell in his life light and presence when the souls that live in sin and are alienated from his life through the blindness of their hearts must die for ever and ever perish from the light of his countenance This spirit of man is the very principle of spiritual life to his Soul as the Soul is the principle of natural life to his body whereby as that becomes a living body through the union of it with the soul So the Soul respectively becomes a living Soul through its Vnion with the said Spirit These three are the three principles after which the man is respectively and differently denominated sometimes after the one sometimes after the other prout occasio requirit In respect of the earthly body of which he is formed man is denominated 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly and is said to bear an earthly image and hath his name ADAM accordingly which by interpretation is Red Earth In respect of the soul he is denominated Animal an Animal man Soully or but sensual as abstract from the aforesaid spirit Jude 19. These are they who are sensual or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Animal having not the spirit 1 Cor. 15. there is a natural body or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an Animal body 1 Cor. 2. The natural man or as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. The Animal man perceiveth not the things of the spirit so also James 3. The wisdom from beneath which only the Soul is capable of without the said Spirit which gives that wisdom from above which is pure peaceable c. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earthly Sensual i. e. Animal and Devilish In respect of his Spirit and as he is denominated after that which is in conjunction with the Spirit of God that imparts it to him he is said to be a spiritual man discerning the things of the Spirit which the Animal man doth not and discerning others who are but Animal while himself remains undiscerned by them who are below him 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as to your asking concerning the spirit of man whether it be natural or no I answer That it is natural i. e. pertaining to the very nature of that man which God first created and of the man of God which to that primitive nature is restored for howbeit it is of the Divine Nature and so supernatural as in reference to man in the fall who is of the Devils marring yet to the constitution of such a man as God at first made after his own Image and Glory to partake of his own Divine Nature it is natural And though it is as natural to man instatu corrupto to sin and break the Law of God as for a natural bruit beast to drink in water yet to that man who is God's Image and glory by participation of the Divine Nature it is as natural as it was to Christ whose meat and drink it was to do Gods will as also it is to the meer natural man to eat and drink outwardly to observe his Law And therefore such as obey the Law are said by nature to do the things contained in the Law that is by that nature which man was at first created after which is the Divine Nature which the Saints are again according to Gods Promise partakers of 2. Pet. 1. Otherwise if ye speak of that Nature of the Devil vvhich by sin man hath to himself contracted since his departure from the other it is as contrary to that nature to do good as it is contrary to the other to do evil and this is that nature by vvhich the Saints themselves till they vvere saved by Gods grace and quickned back again into the other are said to be Eph. 2. The Children of wrath as well as other and those sinners vvho have lost the first nature are said there upon to be without natural affection i. e. Without such bovvels of mercy pitty love and compassion to their own flesh and fellow-creatures as they had vvhile they stood in the first nature And vvhereas ye ask above in the fourth query of this spirit of man as vvell as of God's and of the Devil 's Whether or no it is essentially impregnated in man I ansvver That it is essential that is pertaining to the very being and that constitutivé of the Man aforesaid viz. that man of God vvhich vvas of Gods first creating or is of Gods renewing back again into his own Nature Image and glory yea so as that such a man cannot possibly be without it though it is spiritual in it self and so neither natural as is said before nor essential either constitutive or consecutive to the being of that man that is in the transgression and alienation from God and so degenerated from primitive manhood into no better state than that of the Beast of the field which is his figure And whereas ye query Whether the said spirit of man is mortal or immortal I answer It is immortal and neither mortal nor corruptible but that immortal and incorruptible seed of God even something of that living Word which is said to be made flesh and to dwell in the Saints that is said to be ingrafted or put into man's heart whereby he being begotten into the Will of God is said to be born of God and the Son of God which Principle or innate Word being received with meekness saves that soul from sin and so from the second death as it stands in union and conjunction with it which Word is called James 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is said to be made flesh and to dwell in the Saints John 1. as their life And whereas ye ask Whether this spirit of man hath a being distinct from the body when expired and

if so how and where I answer It hath a being distinct not onely from the body when deceased but from the soul also when expired which spirit is quick powerful and quickning and searching the soul in its secrets and piercing so unto the marrow and reins that all things are naked and bare before it and nothing hid from its sight Whereupon it is said of this spirit of a man Prov. 20. 27. It is the Candle of the Lord searching into the inmost parts of the belly This is that Candle whereby the Lord doth search Jerusalem it self this is that spirit of a man of which it 's said Who knoweth the things of a man save the spirit of man that is in him as none knoweth the things of God but the Spirit of God and he to whom the Spirit of God reveals them which is onely to the spiritual man who by his union with that Light of God in himself which flowes from the Life comes to be God's own Image and glory which all his begotten ones do bear whose glory is seen to be that of the Son of God which is fulness of grace and truth And howbeit the body and soul both may perish as they seperate from this spirit yet it lives and abides for ever together with all that doth the Will of God made manifest in it This is that in respect of which man regenerated by it is man indeed such a one as in reference to whom man in the fall is but the beast of the field as much falling short in the highest of his meer Animals of the spiritual man as the outward beast of the field doth of him who is meerly Animal for man at his best estate abstract from this even every man is altogether vanity and a lye yea man in honor separated from that understanding which comes from this is but as the beasts that perish And men who seperate themselves from it in their sensual or Animal understanding so as not to have the Spirit must for all their airy notions in the sensual part once know themselves to be but beasts or men by the halves this is that spirit of a man which is able to sustain and bear all his infirmities but if it be wounded by man's sin who can bear it Prov. 18. 14. This is that spirit of man that goeth upwards and draweth the soul upwards toward God from whom it is breathed into man when the spirit of the beast or bruitish man goeth downward to the earth from whence it came and draws downwards even to the Chambers of death and the depths of Hell This is that of which while ye ask how and where it hath a being if so at all distinct from the body I answer in the words of Wisdom it self Eccles 12. That at the dissolution of the compositum or whole man which consists of the Three aforesaid each from the other then the body returns to the dust from whence it came and the said spirit returns up to God that gave it And that Soul together with it that hath stood in the counsel of it while that soul which the body dyes from while they both lived together in sin dyes both from it and from God that gave it for ever and is left naked and divested both of its own body and its own spirit also and lyes in separation not onely from both these but also from God and his good spirit tormented among all evil spirits for ever Query 9. What and where is that Heaven in which it 's said God doth dwell Is it above the Firmament or must a Creature wait to know it manifest in him and not otherwise Ans Heaven is the highest place in either outward and local or inward and spiritual scituation and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heaven in which its said God dwells is neither onely above the Firmament nor onely under the Firmament but both above it and below it and even every where where he manifests himself in his love and mercy goodness grace and glory And as he dwells in no place so as to be any where circumscriptively included so in every place he is so as to be no where at all excluded So that if ye ask Whether it is above the Firmament onely and not otherwise I say No for it is also under the Firmament or else the Son of Man could not have been truly said to be in Heaven as he is John 3. in that self-same juncture of time wherein he was standing bodily and speaking to Nicodemus here on earth neither could the Beast be said as he is Rev. 13. to blaspheme the Saints that dwell in Heaven if they were not in Heaven whilst here on earth For even He and His Worshippers superstitiously adore whatever they deem to be above the Skies and blaspheme it not Likewise the Apostles dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in Heaven Phil. 3. whilst they were bodily here on earth Therefore Heaven is as well under as above the Firmament yea it is in very deed in his peoples hearts in every humble broken and contrite spirit And whereas ye ask Whether a Creature must wait to know it in himself onely and not otherwise I say Not so neither for Heaven shall be manifest and known not onely inwardly in their hearts who wait for it but outwardly also to such as wait not for it within themselves as Lazarus Bosome was to the rich man's sight afar off so far onely as shall tend to the aggravation of their anguish who shall see themselves shut out everlastingly from sharing in it To conclude the Heaven which is God's Throne God's House God's Tabernacle and the place of his Rest where no Lyon nor any Ravenous Beast shall be where no Lyar nor unclean one that works abomination hath any place where none of the proud prying vulturous eyes can pierce far enough to discern the glory of it where no haughty fowles of the air that are lifted up with the windy wings of their own lofty notions no high-climbing Capernaites nor Thieves and Robbers that are flying about aloft above the Door which is the Light within can ever sore high enough to enter is not onely that high place locally scituated above the Skies but that high and holy place also of a low and humble heart and a broken and contrite spirit that trembles at his Word there he delights to manifest himself who is the high and lofty One who inhabiteth Eternity and to make his abode even in them who are meek and lowly who dwell on high with him in the Hill which he hath chosen whose Hill is the highest above all the Hills whose Jerusalem is his Throne when all the Earth besides it that are foes to him and it must be as the footstool and as no more then ashes under the soles of their feet the Mountain of whose House is now establishing on the top of the Mountains and exalting it self above all the