Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	think_v	5,441	5	4.8272	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77677	A soliloquy of the soule, or, A pillar of thoughts with reasons proving the immortality of the soule / written by Sir Richard Baker, Knight.	Baker, Richard, Sir, 1568-1645.	1641 (1641)	Wing B512; ESTC R42576	24,998	195

thou have raysed thy thoughts to a great height they seeme to have some solidnesse in them yet there is one doubt must bee cleared before they can come to be a Pillar for if the soule perish with the body as some vaine men Imagine what will then become of thy thoughts For the breath of man goeth out he returnes againe to Earth and then all his Thoughts perish and if all his thoughts perish he can then think no more if he can thinke no more there can be no soule For as thesoule is the life of the Body so thinking is the life of the soule That without thinking at least without a power to think it is a thing vaine to think there can be a soule It is more vaine conceite the to build castles in the ayre to think the soule lives wh● it is vanished into ayre an● of which when it dyes it i● truly said Et procul in tenu● em evanuit auram For th● soule is a Breath and th● death of the soule is th● last gaspe of that breath and this is so plaine tha● Salomon affirmes plainely As a Beast dyeth so dyeth a man for they have all one Breath all goe unto one place and who knoweth the spirit of man that goeth upward and the spirit of a beast that goeth downeward And shall wee now thinke the soule lives because we know not how it dyes shall wee therefore thinke there is a difference after death betwixt the soule of a man and the soule of a Beast because we see there is no difference nor none to be seene What is this but to give the soule a Being out of our owne not-knowing and to make our ignorance her Foundation Had the soule any being but by being in the body and how then can it have any longer being then while it is in the body If it be truely said Infundendo creatur creando infunditur why is it not as truly said Extinguendo Exit Exeundo Extinguitur Is the soule any thing but a temper of the Body and when that temper ceaseth then also the soule as well in man as in beast ' ceaseth If the soule should remaine after the body it must remaine without its Faculties at least without a power to vse its Faculties And were not this a blemish to nature to give the soule Faculties and not give a power to be able to use them and use them it cannot without the body and therefore without the body without wrong to nature we cannot think there can be a soule But O my soule what aspersions are these upon Nature Or rather what blasphemies against the God of Nature For did not God breath the soule of man into his body at first and can Gods breath be ever out of breath No more can the soule ever cease to be Did not God make the body and soule asunder and shall they not continue to be when they are asunder The body gives not life to the soule but it is the soule that gives life to the body and shall that which giveth life cease to bee because that to which it giveth life ceaseth to bee can any thing perish that hath no contraries at least nothing within it or without it to oppose it For all things perish by one of these opposites but the soule is a simple substance uncompounded without mixture and therefore neither hath contraries nor any thing within it or without it to oppose it and therefore cannot perish and therefore is immortall Can any thing perish that is Principium sibi ipsi is life to it selfe and such a Principium hath God made the soule of man and therefore cannot perish and therefore is immortall The body perisheth not by Annihilating but by being turned into its first matter which was not the same that now it is but dust and earth Neither can the soule perish by Annihilating but by being turned into its first matter which was the same at first that now it is and therefore other then now it is it can never bee and therefore is Immortall If the soule were made by God and not made Immortall either it was because hee could not make it such or because hee would not to say hee could not is to make him no God because not omnipotent To say hee would not is to make him not good because no rewarder of his servants for what rewarding if the soule be mortal An Angell can put on a body though nature have ordained it none and yet bee a perfect Angell still and why not the soule put off a body though Nature have assigned it one and yet remaine a perfect soule still God made man in his own image and where i● is Gods image so appar●● as in mans immortality and wherein is mans immortality so apparent as in his soule The soule had a beeing when it came into the body and shall it not have a being when it goes out of the body was it separate then and is it inseparable now But then we must not conceive the soule of man to be such a kinde of thing as the soule of a beast is For the soule of a Beast is perhaps nothing else but the very life of the beast or if a soule yet such a one as is endued onely with the Faculties of sense and vegetation which depending upon bodily Organs must needes decay with the decay of those organs and perish with the body but the Soule of man is a heavenly substance endued besides sense and vegetation with the divine Facultie of reason and understanding which not depending upon bodily Organs neither decayeth with their decaying nor yet perisheth with the body but is a substance subsisting of it selfe and as being a spirit when once it leaves the body ascends up to the place of spirits where God himselfe is who is the Father of Spirits as Ecclesiastes saith The Spirit returnes to God that gave it And if the Soule be a Spirit and God the Father of Spirits Then must the soule be needes immortal For though all things perhaps perish of which God is the Creator yet nothing perisheth of which God is the Father God made the Beasts living creatures all at once at least made the Earth bring them forth all at once and as they were made all at once so they perish all at once body and soule such a one as they have both together but God made man a living Creature by parts and if his parts were made severally shall they not continue and subsist severally And although the body separated from the soule cannot long continue because it wants the cement of life that should keepe it together and being a compound matter without its proper forme must needes be soone dissolved into the first matter yet the soule separated from the Body may continue long enough seeing it is a simple forme and a Cement to it selfe which can never be dissolved and therefore is Immortall Is not the soule of

not capable of immortality Can any thing bee more vaine then to desire impossibility If it be not more vaine to thinke that Nature makes any thing in vaine and so it is for the credit of Nature still that the soule bee immortall Nature hath made man in Duration of Body like to those Inferiour Creatures to whom shee hath made him like in faculties of the Body and hath she not as well in duration of Soule made him like to those Superiour Creatures to whō she hath made him like in Faculties of the Soule And so it is for the Equity of Nature that the Soule be immortall But more than this Nature hath given to her meanest creatures as Trees and Beasts folong a continuance that though they be not Eternall yet they seeme to be Aeviternall at least farre exceed the continuance of man and would shee doe this and not make man her Noblest Creature some amends for it by a longer duration in another life and so it is for the Equitie of Nature still that the Soule be immortall Who knowes not that the Soule of man hath in it three Faculties the Vegetative the Sensitive and the Rationall of which the two first are common to man with Beasts the third proper only to man The two first have relation onely to the Body and depend upon it The third hath no relation at least no necessary relation to the Body nor dependance on it and therefore the two first make a Soule which may properly bee called Anima the third a Soule which may properly be called Spiritus as Ecclesiastes calleth it Not saying the Soule but The Spirit returnes to God that gave it Yet not that Anima and Spiritus are two distinct Soules as the ancient Didymas thought but that they are both but one Soule under two names expressing a two-fold Existence and Operation properly Anima as it Animates and is sensitive and inseparable properly Spiritus as inseparable and intellectuall And although the Soule separated from the Body reteine all the three Faculties in Habit yet the third onely in Operation because only the third operates without bodily Organs which the other two cannot and yet reason enough to call it the immortality of the Soule not onely of the Spirit And further it may perhaps be that as while the Soule is in the Body the Rationall Faculty makes use of some things which were made of purpose for the Sensitive Faculty So when the Soule shall be separated from the Body the sensitive Faculty shall have the power of reflexion and be Speculum sibi ipsi a Glasse to it self which was proper before to the Rationall Faculty at least by the like Endowment whereby Angels see and heare be enabled to doe that without bodily Organs which it could not do before but with them If the Soule of man were not immortall it should be Ex Traduce from the Patents as the soules of Beasts are which are drawn E potentia materiae from the power of the matter of which their bodies are made but the Soule of man is not drawn from the power of the matter but Extrinsecus advenit commeth to the Body from a forraigne power as Christ saith Pater meus usque nunc operatur and therefore is not Ex Traduce and therefore is immortall That which is drawne from the power o● the matter must needes be materiall but the soule of man is a substance immateriall for if it were not immateriall how could it cōprehend things that are immateriall seeing Modus operandi sequitur modum Essendi Every thing operates according to its Essence but the soule of man cōprehends things immateriall Angels and Spirits Formes and Universals and could it doe this if it were not that could it apprehēd things immateriall if it self were not immateriall A stream can never naturally rise higher than its Spring lower it may fall levell it may runne but higher it cannot rise so if the soule were materiall it could never rise to apprehend things immateriall which are higher than it selfe but being immateriall it may apprehend things materiall which are lower than it self and things also immateriall which are but levell with it selfe and then if it be immateriall it is also incorruptible For all corruption is from matter where no matter is there can be no corruption and if incorruptible then also immortall for all Mortality is from corruption where no corruption is there can be no mortality and so of these linkes I may say is made up the chaine of the soules immortality It is not drawne from the power of the matter and therefore is immateriall and therefore is incorruptible and therefore is immortall But if the soule be not Ex Traduce from the Parents why is it said in Genesis that sixty six soules went down with Jacob into Aegypt which came all out of his loynes for what is it to come out of his loines but to be Ex Traduce Is it not that they are called soules because they were persons then living when they went downe into Aegypt Or is it that they are called soules à Notiori parte not à meliori from ●he sensitive and vegetative parts which are visible and in a kinde common to man with Beasts and therfore in a kind also transmitted from the Parents but the intellectuall part which onely is the soule that properly is immortal was never in the loynes of Jacob and therefore issued not to his issue frō thence nor is Ex Traduce from the Parents But how then comes o● riginall sinne to be in the soule if it be not transmitted from the Parents and how is it transmitted if the soule be not Ex Traduce O my Soule is not this the doubt that gravelled the great Saint Austin a knot that hath busied the most learned wits to untye and yet perhaps is not so untyed but that it remaines intangled still at least the solution to ordinary capacities not made so plaine but that there are seeming difficulties still in it For is it enough to say that Adams sinne was not onely personall but extends to all mankinde Or to say that he sinned not as a private person but as one that obliged his whole Posterity For doth it not follow by this that originall sinne should be by imputation rather than by inherencie when yet the saying of David I was co●ceived in sinne pretends to more then imputation And if it be inherent then must it bee transmitted from the Parents and if transmitted from them then must the soule also be Ex Traduce and so this seemes not to cleare the doubt but leaves us in the bryers with S. Austin still Is it then that as Saint James saith He that breaketh one Commandement is guilty of the breach of all so if some part of the soule be tainted with sinne it sets a taint upō the whole And is it not that so much of the soule as is common to man with Beasts which are the sensitive and