Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	body_n	soul_n	union_n	1,547	5	9.5555	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44701	A view of that part of the late considerations addrest to H.H. about the Trinity which concerns the sober enquiry, on that subject : in a letter to the former friend.	Howe, John, 1630-1705.	1695 (1695)	Wing H3047; ESTC R39277	33,067	106

I was going on to what is obvious and in view to every Man the union between our Soul and Body Nor was I sollicitous to find this an exact Parallel as he fancies I was obliged to do What if there be no exact Parallel Will any Man of a sober Mind or that is Master of his own Thoughts conclude every thing impossible in the uncreated Being whereof there is not an exact parallel in the Creation If any Man will stand upon this come make an Argument of it let us see it in form and try its strength Whatsoever hath not its exact parallel in the Creation is impossible in God c. He will sooner prove himself ridiculous than prove his Point by such a Medium 'T is enough for a sober Man's purpose in such a case as we are now considering if we find such things actually are or might as easily be as what we see actually is among the Creatures that are of as difficult conception and explication as what appears represented in the Enquirers Hypothesis concerning a Trinity 'T is trifling to attempt to give or to ask a parallel exact per omnia It abundantly serves any reasonable purpose if there be a parallel quoad hoc viz. in respect of the facility or difficulty of Conception And tho the vegetative sensitive and intellective Natures be not so many distinct Substances a Trinity is not less conceivable in the Divine Being than three such Natures or natural Powers in the One humane Nature And whoever they be that will not simplify the Divine Being into nothing as the Excellent Author of the 28 Propositions speaks must also acknowledg the most real Perfections in the Divine Being tho not univocal but infinitely transcendent to any thing in us And are they no way distinct Let any sober Understanding judg will the same Notion agree to them all Is his Knowledg throughout the same with his effective Power Then he must make himself For who can doubt he knows himself And is his Will the self-same undistinguishable Perfection in him with his Knowledg Then the Purposes of his Will must be to effect all that he can For doth he not know all that he can do And the Complacencies of his Will must be as much in what is evil as good even in the most odious turpitude of the vilest and most immoral Evils For he knows both alike I know what is commonly said of extrinsecal Denominations But are such Denominations true or false Have they any thing in re correspondent to them or have they not Then some distinction there must be of these Perfections themselves If so how are they distinguisht And there appears great reason from God's own Word to conceive greater distinction of the three Hypostases in his Being than of the Attributes which are common to them as is said Sob Enq. pag. 140. In reference whereto it is not improper or impertinent to mention such Differences as we find in our own Being tho they be not distinct Substances Less distinction in our selves may lead us to conceive the possibility of greater in him in whom we are wont to apprehend nothing but Substance What he adds concerning the Union of Soul and Body in our selves which he cannot deny to be distinct Substances is from a Man of so good sense so surprisingly strange and remote from the Purpose that one would scarce think it from the same Man but that he left this part to some other of the Club and afterwards writ on himself without reading it over or this was with him what we are all liable to some drowsy Interval For when he had himself recited as the Enquirer's words or sense If there is this Union between two so contrary Natures and Substances as the Soul and Body why may there not be a like Union between two or three created Spirits He without shadow of a pretence feigns the Enquirer again to have forgot the Question because Soul and Body are not both intelligent Substances And why Sir doth this argue him to have forgot the Question 'T is as if he expected a Man to be at the top of the Stairs assoon as he toucht the first Step. In a Series of Discourse must the beginning touch the end leaving out what is to come between and connect both parts What then serve Mediums for And so farewel to all reasoning since nothing can be proved by it self He expected it seems I should have proved three intelligent Natures might be united because three intelligent Natures might be united But say I and so he repeats if there be so near Union between things of so contrary Natures as Soul and Body why not between two or three created Spirits The Question is as he now states it himself why may not three intelligent Substances be united And hither he with palpable violence immediately refers the mention of the Union of Soul and Body and says he Why Sir are Body and Soul intelligent Substances And say I but why Sir are not the three supposed created Spirits intelligent Substances And now thinks he will my easy admiring Readers that read me only and not him say What a Baffle hath he given the Enquirer What an ignorant Man is this Mr. to talk of Soul and Body as both intelligent Substances But if any of them happen upon the Enquirer's Book too then must they say how scurvily doth this Matter turn upon himself How inconsiderate a Prevaricator was he that took upon him the present part of a Considerer so to represent him And I my self would say had I the opportunity of free Discourse with him in a Corner which because I have not I say it here Sir is this sincere Writing Is this the way to sift out Truth And I must further say this looks like a Man stung by the pungency of the present Question If Soul and Body things of so contrary Natures that is of an intelligent and unintelligent Nature can be united into one humane Nature why may not three created Spirits all intelligent Natures be as well united into some one thing It appears you knew not what to say to it and would fain seem to say something when you really had nothing to say and therefore so egregiously tergiversate and feign your self not to understand it or that your Antagonist did not understand himself The Enquirer's Scope was manifest Nothing was to be got by so grosly perverting it Is there no Argument but à pari Might you not plainly see he here argued à fortiori If contrary Natures might be so united why not much rather like Natures When you ask me this Question Do not Body and Soul remain two Substances a bodily and a spiritual notwithstanding their concurrence to the Constitution of a Man I answer Yes And I thank you Sir for this kind Look towards my Hypothesis If they were not so the mention of this Union had no way serv'd it You know 't is only Union with continuing distinction