Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	nature_n	person_n	union_n	4,088	5	9.9328	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30899	Quakerism confirmed, or, A vindication of the chief doctrines and principles of the people called Qvakers from the arguments and objections of the students of divinity (so called) of Aberdeen in their book entituled Quakerism convassed [sic] by Robert Barclay and George Keith.	Barclay, Robert, 1648-1690.; Keith, George, 1639?-1716.	1676 (1676)	Wing B733; ESTC R37061	83,121	93

which proceeds from the Spirit of God may also be called a manifestation But we say the seed it self is also a manifestation and those inward heavenly refreshments which God ministers unto the souls of his Saints are as reall substantiall spirituall manifestations of his goodnesse as the outward earthly refreshments to wit meat and drink are reall substantiall naturall manifestations Lastly they query if the manifestation be a substance whether is it one manifestation or all the manifestations To this we answer they that please to call the action or motion which proceeds from the Spirit of God an an efficient cause a manifestation may easily distingnish manifestation as it is a principle or quid permanens or as it is an action or quid transiens now to apply we say the substantiall manifestations of God inwardly to our souls are many as they are quid permanens and per modum principii for as God nourisheth our outward man not with bread and drink once only but often and many are our outward refreshments all which are substances agreeing in this that they are manifestations and pledges of Gods bounty unto us so doth he nourish our inward man with spirituall bread and drink not once only but often giving us daily the supersubstantiall bread as the words in the prayer may be translated and have been by some learned men and thus we have answered their last argument in their § 5. without recurring to any idea Platonica a term they vainly bring in to their argument to move people to laugh at their folly And thus we hope it is apparent that we have no need to retract our answers given in the dispute as they vainly imagin It would be more labour and expence of time and paper then the thing is worth to answer them in all their pittifull ridiculous reasonings in these matters in every particular Therefore not to weary the Reader nor mispend time we shall set down some few clear distinct propositions which shall clearly answer any seeming difficulties alledged by them in this whole Section as in relation to Christ. 1. Proposition The Word or Son of God hath the whole intire nature of Man Spirit Soul and Body united to him in the Heavens and he is the same in substance what he was upon earth both in Spirit soul and body 2. Christ in us or the seed is not a third spirituall nature distinct from that which was in the man Christ Jesus that was crucified according to the flesh at Jerusalem for the same that is in us was and is in him and as it is in him it s the fulnesse or spring of the same in us as the streame nor is there any difference but such as is betwixt the spring and the streame which are one in their nature and substance 3. We say that the same seed and life is in us which was in him and is in him in the fulnesse as water is in the spring and in us as the streame and this seed and spirituall nature which is both in him and us doth belong to him as he is the second Adam or man Christ therefore this seed being in us the Man Christ is in us not according to his whole manhood but according unto that which is proper unto it and yet without all division as the naturall life is in all the members but more principally in the head and heart without any division so this spirituall life and nature is both in Christ our head and in us by which he dwelleth in us as the spirit of man doth in the body and we eat and partake of his flesh 4. But if they argue that at least Christ hath three natures in himself we say Their own principle will conclude that as much as ours for the Godhead is one nature the nature of the soul is a second and the nature of the body is the third and our adversaries themselves teach that as God is three persons in one nature so Christ is three natures in one person 5. Although the word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should assume into union with it selfe not only two natures but three it should not make either two or three Chists but one for they grant that the Word hath assumed two to wit the soul and body of the man Christ and yet he is not two Christs but one even as the king is but one king although he possesse three kingdomes for ad multiplicationem obliquorum non multiplicantur concreta as your Logick teacheth 6. The seed and spirituall body of Christ both in him and in us belonging to Christ as he is the second Adam is as really and immediatly united unto the word as his outward body was for the wholl manhood of Christ was united to the Logos and the Logos to it and in it therefore the sufferings of this seed and spirituall body of Christ in us are as really his sufferings as these He accomplished at Jerusalem 7. This seed is not our soules but is a medium betwixt God and us and our union with God is but mediat through this whereas the union of God with this is immediat Therefor none of us are either Christ or God but God and Christ are in us 8. Seing this seed and spiriuall nature of Christ is one and the same both in him and in us it is most unreasonable to argue that there are as many Christs as men as it is unreasonable to argue that becaus the soul of man is in all his members that therefore as many members as many souls The element of the aire is but one only element although it fill the wholl universe betwixt the stars and the earth And the element of water is but one although it fill many channells 9. Christ outwardly died but once but inwardly he dieth in a spirituall and mysticall sense as often as any crucifie him to themselves by their unfaithfulnesse and disobedience as the Scriptures declare 10. As for the satisfaction of Christ without us we own it against the Socinians and that it was full and compleat in its kind yet not so as to exclude the reall worth of the work and sufferings of Christ in us nor his present intercession for if Christ his intercession without us in heaven doth not derogate from his satisfaction but doth fulfill it no more doth his intercession and sufferings in us 11. The sufferings of Christ in men are voluntary and yet without sin as his sufferings at Jerusalem were voluntary and without sin for as he joined not with them who outwardly crucified him in any Active way to coucurre with them or countenance them so nor doth he inwardly joine with men to countenance or concurre with them when they crucifie him by their sins 12. As there was no need that the Jewes should have crucified Christ outwardly so as purposely to sin that Christ might suffer for sin outwardly although the prophecies of Christs sufferings and Gods foreknowledge was certaine

have a supernaturall end nor can it teach them that they are to love feare serve and worship God from a supernaturall principle of Gods grace which are the greatest duties required of man and if it can not teach men and convince them of their greatest duties it followeth that it can not convince them of the great sins that are contrarie unto those duties Also Nature can not teach men the mystery of regeneration which yet is needfull to be knowne for men who are but too much addicted to naturall reason and searchings into the book of nature but despise the divine and supernaturall illumination of Christ in them think regeneration a fiction or unnecessary thing Other instances could be given but least they should call them the Q. errours we shall forbear contenting our selves with such as our adversaries acknowledge to be true But 2. if it were granted that the book of Nature could in some sort discover all things necessary to salvation without supernaturall light which yet we deny it doth not follow that therfore divine supernaturall objective revelation is not necessary becaus the discovery that the book of nature and naturall reason gives to men of divine things as of the power wisdom justice goodnesse love and mercy of God is but dimm weak faint and barren and is no more a proportionat object to the spirituall sensations of the soul then a report of meat and drink and cloathing are a sutable or proportionat object to the tast and feeling of the outward man the souls of men need not only to be convinced that ther is a God who is good loving mercifull powerfull and just but they need also in order to their salvation to have a feeling of his divine power to see and tast that he is good to handle that word of life to know Christ in themselves to have the love of God shed abroad in them by the holy Spirit which love is a sensible and perceptible object and so is objective For if the Scriptures be nota sufficient objective revelation of God and the things of his kingdom much lesse the book of nature c but the first is true therefore the second is true also Now that the Scriptures are not a sufficient objective revelation of God c. G K. hath proved at large in his book of Immed Revela and we need not produce any new arguments here untill the Students or their masters refute those already set downe in that book only this we say in short Nature and Scripture tell us that ther is a God but they can neither give us a sense sight or tasting of him or of his love or of his Spirituall judgments as these things are inwardly experienced where God reveals them Nature can not refresh or comfort the soul nor pour in wine and oil into it when it is wounded with sin and although it could tell that God can doe this what comfort could that be to the soul unlesse God himselfe doe it and make the soul sensibile of his hand reaching unto it the Spirituall things themselves that nature can not afford Also nature cannot discover the Spirituall judgments of God in the soul wherby he cleanseth it from sin as by water and fire Now as to the second branch of their argument that the Scriptures are a sufficient objective revelation of all things necessary to salvation this we altogether deny as is said for although the scripture is a full enough declaration of all doctrines and principles both essentiall and integrall of Christian religion yet the Scripture doth propose divine things and objects but as a Card or Mappe doth a land and the fruits of it to the outward eye Now as this is not a sufficient objective proposall because we need to see the Land it selfe and to tast and eat and drink of the fruit of it so our souls need a more near and immediat discovery of God then the Scripture which is but a report of him that he may feed and nourish us by his divine manifestations and here in the prosecution of this argument they are at great paines to prove that the Scriptures are given from God which we deny not although some of their proofes be weak but whatever reasons can be brought to prove that the Scriptures are given from God if the inward testimony of the Spirit of God be not believed and received these reasons cannot beget any divine saving faith wherof only wee speak but a meer humane and naturall faith or conviction As to that place of Scripture 2 Cor. 4 3 4 if our gospell c that is say they the outward gospell but doth Paul say so Nay Look the Greek text and you will find the contrary that the Gospell he spake of was hidd in them that are lost so the Greek Therefore it was inward and this Scripture they bring to prove that the Scriprures have objective evidence and perspicuity in themselves whereas Paul doth not say of the Scripture but of the Gospell which is the power of God And whereas they query If a person may have immediat objective revelations who hath not his mind wel disposed and if so what advantage would he have by them which he might not have without them by the Scriptures We answer much every way becaus the Scripture is not able to dispose his mind as our adversaries grant but these immediate objective revelations are also really effective and have sufficient power and ability in them to dispose his mind if he do not resist them Again wheras they query May a person be wel disposed who hath not such revelations We answer No yet he may want some and have other some but if he may yet there is need of such revelations even as if a mans eye or tast were never so wel disposed he needeth the objects themselves and as painted bread or a discourse of bread can not satisfie the naturall tast and appetite no more can the Scripture words satisfie the tast and appetite of the soul. They cite 2 Tim. 3 15 16 17. to prove that the Scriptures of Old and New Testament are the principall compleat and infallible rule of faith and manners but this place doth not say that they are so the Scripture we grant but deny their consequence which is merly begged without a proofe They confesse pag. 90. that the Scriptures are not sufficient every way so as to exclude the inward efficiency of the Spirit and the concurrence of other causes Very wel Enough to overthrow their whole argument for among other causes divine inspiration is a maine for indeed the inward efficiency of the Spirit is that objective revelation which we plead for only they deny it to be objective wheras we say it is both effective and objective as if a man should grant that the light and heat of the fire doth both enlighten us and warme us but deny that either that light or heat of the fire is objective to our discerning