Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	death_n	separation_n	20,420	5	10.8447	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90293	Theomachia autexousiastikē: or, A display of Arminianisme. Being a discovery of the old Pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the maine errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their owne writings and confessions, and confuted by the Word of God. / By Iohn Owen, Master of Arts of Queens Colledge in Oxon.	Owen, John, 1616-1683.	1643 (1643)	Wing O811; Thomason E97_14; ESTC R21402	143,909	187

the life which all shall receive by the power of Christ at the last day is essentially a re-union of soule and body and therefore their separation is a thing we incurred by the sinne of Adam the same Apostle also Rom. 5. describeth an universall reigne of death over all by reason of the first transgression even diseases also in the Scripture are attributed unto sinne as their meritorious cause Iohn 5. 14. 1 Cor. 11. 30. Revel 2. 22. and in respect of all these the mercy of God doth not so interpose it selfe but that all the sonnes of men are in some sort partakers of them Thirdly the finall desert of originall sinne as our article speaketh is damnation the wrath of God to be poured on us in eternall torments of body and soule To this end also many praevious judgements of God are subservient as the privation of originall righteousnesse which he tooke and withheld upon Adams throwing it away spirituall desertion permission of sinne with all other destroying depravations of our nature as farre as they are meerely paenall some of which are immediate consequents of Adams singular actuall transgression as privation of originall righteousnesse others as damnation it selfe the proper effects of that derived sinne and pollution that is in us there is none damned but for their owne sinne when Divines affirme that by Adams sinne we are guilty of damnation they doe not meane that any are actually damned for his particular fact but that by his sinne and our sinning in him by Gods most just ordination we have contracted that exceeding pravitie and sinfulnesse of nature which deserveth the curse of God and eternall damnation it must be an inherent uncleanesse that actually excludes out of the kingdome of heaven Revel 21. 27. which uncleannesse the Apostle shewes to be in infants not sanctified by an interest in the Covenant in briefe we are baptized unto the remission of sinne that we may be saved Act. 2. 38. that then which is taken away by Baptisme is that which hinders our salvation which is not the first sinne of Adam imputed but our owne inherent lust and pollution we cannot be washed and cleansed and purged from an imputed sinne which is done by the layer of regeneration from that which lies upon us onely by an externall denomination we have no need of cleansing we may be said to be freed from it or justified but not purged the soule then that is guilty of sinne shall die and that for its owne guilt if God should condemne us for originall sinne onely it were not by reason of the imputation of Adams fault but of the iniquitie of that portion of nature in which we are proprietaries Now here to shut up all observe that in this inquiry of the desert of originall sinne the Question is not What shall be the certaine lot of those that depart this life under the guilt of this sin only but what this haereditary and and native corruption doth desrve in all those in whom it is for as Saint Paul saith we iudge not them that are without especially infants 1 Cor. 5. 13. but for the demerit of it in the justice of God our Saviour expresly affirmeth that unlesse a man be borne againe he cannot enter into the kingdome of heaven Iohn 3. and let them that can distinguish betweene a not going to heaven and a going to hell a third receptacle of soules in the Scripture we finde not Saint Paul also tels us that by nature we are children of wrath Ephes 2. 3. even originally and actually we are guilty of and obnoxious unto that wrath which is accompanied with fiery indignation that shall consume the adversaries againe we are assured that no uncleane thing shall enter into heaven Revel 21. with which hell-deserving uncleanesse children are polluted and therefore unlesse it be purged with the bloud of Christ they have no interest in everlasting happinesse by this meanes sinne is come upon all to condemnation and yet doe we not peremptorily censure to hell all infants departing this world without the layer of regeneration the ordinary means of waveing the punishment due to this pollution that is the Question de facto which we before rejected yea and two wayes there are whereby God saveth such infants snatching them like brands out of the fire First by interesting them into the Covenant if their immediate or remote parents have beene beleevers he is a God of them and of their seed extending his mercy unto a thousand generations of them that feare him Secondly by his grace of election which is most free and not tied to any conditions by which I make no doubt but God taketh many unto him in Christ whose parents never knew or had beene despisers of the Gospel and this is the doctrine of our Church agreeable to the Scripture affirming the desert of originall sinne to be Gods wrath and damnation to both which how opposite is the Arminian doctrine may thus appeare S. S. By the offence of one man iudgement came upon all to condemnation Rom. 5. 18. By one mans disobedience many were made sinners vers 19. Behold I was shapen in iniquitie and in sinne did my mother conceive me Psalme 51. 5. else were your chidren unclean but now they are holy 1 Cor. 7. 14. Who can bring a clean thing out of an uncleane not one Iob 14. 4. Except a man be borne againe he cannot see the kingdome of God Iohn 3. 3. That which is born of the flesh is flesh Iohn 3. 6. We were by nature the children of wrath even as others Ephes 2. 3. By one man sinne entered into the world and death by sinne and so death passed upon all men for that all have sinned to wit in him Rom. 5. 12. For I know that in me that is in my flesh dwelleth no good thing Rom. 7. 18. In the day you eate thereof you shall surely die Gen. 2. 17. For as in Adam all die so 1 Cor. 15. 22. By nature children of wrath Ephes 2. 3. And there shall in no wise enter into it any thing that defileth Revel 21. 27. Lib. Arbit Adam sinned in his owne proper person onely and there is no reason why God should impute that sinne unto infants Borraeus It is absurd that by one mans disobedience many should be made actually disobedient Corvinus Infants are simply in that estate in which Adam was before his fall Venator Neither is it considerable whether they be the children of beleevers or of heathens for all infants have the same innocencie Rem Apol. That which we have by birth can be no evill of sinne because to be borne is plainely involuntarie Idem Originall sinne is neither a sinne properly so called which should make the posteritie of Adam guilty of Gods wrath nor yet a punishment of any sinne on them Rem Apol. It is against equitie that one should be accounted guilty of a sinne that is not his owne that he should be iudged nocent who

perversly said that originall sinne makes a man guilty of death Of any death it should seeme temporall eternall or that annihillation they dreame of and he said true enough Arminius doth affirme it adding this reason because it is onely the punishment of Adams actuall sinne now what kinde of punishment they make this to be I shewed you before But truely I wonder seeing they are every where so peremptorie that the same thing cannot be a sin and a punishment why they doe so often nick-name this infirmity of nature and call it a sinne which they suppose to be as farre different from it as fire from water is it because they are unwilling by new naming it to contradict St. Paul in expresse termes never proposing it under any other denomination or if they can get a sophisticall elusion for him is it least by so doing Christians should the more plainely discerne their heresie or what ever other cause it be in this I am sure they contradict themselves notwithstanding in this they agree full well That God reiecteth none for originall sinne onely as Episcopius speakes and here if you tell them that the question is not de facto what God doth but de iure what such sinne deservers they tell us plainly That God will not destinate any infants to eternall punishment for originall sinne without their owne proper actuall sinnes neither can he doe so by right or in iustice so that the children of Turkes Pagans and the like Infidels strangers from the covenant of grace departing in their infancie are farre happier then any Christian men who must under-goe a hard warfare against sinne and Satan in danger to fall finally away at the last houre and through many difficulties entering the kingdome of heaven when they without further trouble are presently assumed thither for their innocency Yea although they are neither elected of God for as they affirme he chooseth none but for their faith which they have not nor redeemed by Christ for he died onely for sinners he saved his people from their sinnes which they are not guiltie of nor sanctified by the holy Ghost all whose operations they restraine to a morall swasion whereof infants are not a capable subject Which is not much to the honour of the blessed Trinitie that heaven should be replenished with them whom the Father never elected the Sonne never redeemed nor the holy Ghost sanctified And thus you see what they make of this originall pravitie of our nature at most an infirmitie or languor thereof neither a sinne nor the punishment of sinne properly so called nor yet a thing that deserves punishment as a sinne Which last assertion whether it be agreeable to holy Scripture or no these two following observations will declare First there is no confusion no disorder no vanitie in the whole world in any of Gods creatures that is not a punishment of our sinne in Adam That great and almost universall ruine of Nature proceeding from the curse of God overgrowing the earth and the wrath of God revealing it selfe from heaven is the proper issue of his transgression It was of the great mercy of God that the whole frame of Nature was not presently rolled up in darkenesse and reduced to its primitive confusion Had we our selves beene deprived of those remaining sparkes of Gods Image in our soules which vindicates us from the number of the Beasts that perish had we beene all borne fooles and voyd of reason by dealing so with some in particular he sheweth us it had beene but justice to have wrapped us in the same miserie all in generall all things when God first created them were exceeding good and thought so by the wisedome of God himselfe but our sinne even compelled that good and wise Creator to hate and curse the worke of his owne hands Cursed is the ground saith he to Adam for thy sake in sorrow shalt thou eate of it all the dayes of thy life thornes also and thistles shall it bring forth unto thee Gen. 3. 17 18. hence was that heavie burden of vanitie that bondage of corruption under which to this day the whole Creation groaneth and travelleth in paine untill it be delivered Rom. 8. 21 22. Now if our sinne had such a strange malignant influence upon those things which have no relation unto us but onely as they were created for our use surely it is of the great mercy of God that we our selves are not quite confounded which doth not yet so interpose it self but that we are all compassed with divers sad effects of this iniquitie lying actually under divers pressing miseries and deservedly obnoxious to everlasting destruction so that Secondly death temporall with all its antecedents and attendants all infirmities miseries sicknesses wasting destroying passions casualties that are poenall all evill conducing thereunto or waiting on it is a punishment of originall sinne and this not onely because the first actuall sinne of Adam is imputed to us but most of them are the proper issues of that native corruption and pollution of sinne which is stirring and operative within us for the production of such sad effects our whole nature being by it throughly defiled hence are all the distortures and distemperatures of the soule by lusts concupiscence passions blindnesse of minde perversenesse of will inordinatenesse of affections wherewith we are pressed and turmoiled even proper issues of that inherent sinne which possesseth our whole soules Vpon the body also it hath such an influence in disposing it to corruption and mortality as it the originall of all those infirmities sicknesses and diseases which make us nothing but a shop of such miseries for death it selfe as these and the like degrees are the steps which leade us on apace in the road that tends unto it so they are the direct internall efficient cause thereof in subordination to the justice of Almighty God by such meanes inflicting it as a punishment of our sinnes in Adam Man before his fall though not in regard of the matter whereof he was made nor yet meerely in respect of his quickning forme yet in regard of Gods ordination was immortall a keeper of his owne everlastingnesse Death to which before he was not obnoxious was threatned as a punishment of his sinne In the day thou eatest thereof thou shalt surely die the exposition of which words given by God at the time of his inflicting this punishment and pronouncing man subject to mortalitie cleerely sheweth that it comprehendeth temporall death also dust thou art and unto dust thou shalt returne our returne to dust is nothing but the soules leaving the body whereby before it was preserved from corruption Further Saint Paul opposeth that death we had by the sinne of Adam to the resurrection of the body by the power of Christ for since by man came death by man also came the resurrection from the dead For as in Adam all die so in Christ shall all be made alive 1 Cor. 15. 21. 22.

in regard of his owne will is truly innocent God neither doth nor can in iustice appoint any to hell for originall sinne Rem Apol. It is perversly spoken that originall sinne makes any one guiltie of death Armin. We no way doubt to affirme that never any one was damned for originall sinne Corvinus CHAP. VIII Of the state of Adam before the fall or of originall Righteousnesse IN the last Chapter we discovered the Arminian attempt of readvancing the corrupted nature of man into that state of innocency and holinesse wherein it was at first by God created in which designe because they cannot but discerne that the successe is not answerable to their desires and not being able to deny but that for so much good as we want having cast it away or evill of sinne that we are subject unto more then we were at our first creation we must be responsable for to the justice of God they labour to draw down our first parents even from the instant of their forming into the same condition wherein we are ingaged by reason of corrupted nature but truly I feare they will scarse obtaine so prosperous an issue of their endeavour as Mahomet had when he promised the people he would call a mountaine unto him which miracle when they assembled to behold but the mountaine would not stirre for all his calling he replyed if the mountaine will not come to Mahomet Mahomet will goe to the mountaine and away he packed towards it but we shall finde that our Arminians can neither themselves climbe the high mountaine of innocency nor yet call it down into the valley of sinne and corruption wherein they are lodged we have seene already how vaine and frustrate was their former attempt let us now take a view of their aspiring insolence in making the pure creatures of God holy and undefiled with any sinne to be invested with the same wretchednesse and perversenesse of nature with our selves It is not my intention to enter into any curious discourse concerning the state and grace of Adam before his fall but only to give a faithfull assent to what God himselfe affirmed of all the works of his hands they were exceeding good no evill no deformitie or any thing tending thereunto did immediately issue from that fountaine of goodnesse and wisdome and therefore doubtlesse man the most excellent worke of his hands the greatest glory of his Creator was then without spot or blemish endued with all those perfections his nature and state of obedience was capable of and carefull we must be of casting any aspersions of defect on him that we will not with equall boldnesse ascribe to the image of God Nothing doth more manifest the deviation of our nature from its first institution and declare the corruption wherewith we are polluted then that propensitie which is in us to every thing that is evill that inclination of the flesh which lusteth alwayes against the spirit that lust and concupiscence which fomenteth conceiveth hatcheth bringeth forth and nourisheth sinne that perpetuall pronenesse that is in unregenerate nature to every thing that is contrary to the pure and holy Law of God now because neither Scripture nor experience will suffer Christians quite to deny this pravitie of our nature this aversenesse from all good and propensitie to sinne the Arminians extenuate it as much as they are able affirming that it is no great matter no more then Adam was subject unto in the state of innocency but what did God create in Adam a pronenesse unto evill was that a part of his glorious image in whose likenesse he was framed yea saith Corvinus By reason of his creation man had an affection to what was forbidden by the Law but yet this seemes injustice that God should give a man a law to keepe and put upon his nature a repugnancy to that law as one of them affirmed at the Synod of Dort No saith the former Author Man had not been fit to have had a law given unto him had he not been endued with a propension and naturall inclination to that which is forbidden by the law but why is this so necessary in men rather then Angels no doubt there was a law a rule for their obedience given unto them at their first creation which some transgressed when others kept it inviolate had they also a propensitie to sinne concreated with their nature had they a naturall affection put upon them by God to that which was forbidden by the law let them only who will be wise beyond the word of God affixe such injustice on the righteous Iudge of all the earth but so it seemes it must be There was an inclination in man to sin before the fall though not altogether so vehement and inordinate as it is now saith Arminius hitherto we have thought that the originall righteousnesse wherein Adam was created had comprehended the integritie and perfection of the whole man not only that whereby the body was obedient unto the soule and all the affections subservient to the rule of reason for the performance of all naturall actions but also a light uprightnesse and holinesse of grace in the minde and will whereby he was enabled to yeeld obedience unto God for the attaining of that supernatural end whereunto he was created No but originall righteousnesse say our new Doctors was nothing but a bridle to helpe keepe mans inordinate concupiscence within bounds so that the faculties of our souls were never indued with any proper innate holinesse of their owne In the spirituall death of sinne there are no spirituall gifts properly wanting in the will because they were never there say the sixe Collocutors at the Hague The summe is man was created with a nature not only weak and imperfect unable by its native strength and endowments to attaine that supernaturall end for which he was made and which he was commanded to seeke but depraved also with a love and desire of things repugnant to the will of God by reason of an inbred inclination to sinning It doth not properly belong to this place to shew how they extenuate those gifts also with which they cannot deny but that he was indued and also deny those which he had as a power to beleeve in Christ or to assent unto any truth that God should reveale unto him and yet they grant this priviledge to every one of his posterity in that depraved condition of nature whereinto by sinne he cast himselfe and us we have all now a power of beleeving in Christ that is Adam by his fall obtained a supernaturall endowment farre more excellent then any he had before and let them not here pretend the universalitie of the new covenant untill they can prove it and I am certaine it will be long enough but this I say belongs not to this place only let us see how from the word of God we may overthrow the former odious heresie God in the beginning created man