Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	creature_n	heaven_n	world_n	8,020	5	4.5844	4	true

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

from Adam Et natis natorum qui nascentur ab● illis seeing as the soule was then Tota in toto tota in qualibet parte all in the whole and all in every part of Adams body so it is still in every one of ours Or lastly if this also be refused Is it not then that we are all borne of that ●cursed seed upon which ●e sentence of Morte mo●eris was for the sinne of ●isobedience justly pro●ounced and though the ●oule be not Ex Traduce ●om the parents yet when 〈◊〉 once joynes with this ●ccursed seed and is made ●ne with it it justly be●omes both guilty of the ●inne and subject to the ●urse and shall so continue untill the seede of the woman take both the guilt of the sinne and the curse of the Law upon himselfe to free us from both and now if you will say It is hard measure in God to lay the penalty of one mans offence upon all his posterity you must withall say it is great mercy in God to impute the merit of one mans righteousnesse to all his followers that as the most you can say in that case is that God is a just Judge so the least you can say in this case is that he is a Mercifull Redeemer and now and ever a Faithfull Creatour If the soule did die with the body why should it not as well be sicke with the body and grow old with the body But this is found by daily experience that in the sicknesse of the body the soule is commonly best in health and in the age of the body the soule is yet yong still or rather hath the greatest vigour in these two seasons the sensitive part indeed because it useth bodily Organs must needes decay with their decaying but the intellectuall part which neither useth any nor hath use of any continues to be it selfe still what ever they be corrupted perhaps in her quality but not made corruptible in her substance and even when it is at the very point of disbanding and leaving the body yet then she exerciseth the operation of her Faculty in as great vigour as ever understands as much knowes as much apprehends as much as at any time before And could it doe so if it depended upon the body which is then all out of frame and in confusion It is indeed plainly to be seene that while the vegetative Facultie is in the greatest vigour all that while wee use the sensitive but little the Rationall not at all as is seen in Infants and little Children and while the sensitive Faculty is in the greatest vigour all that while we use the Rationall but little which makes youth commonly so intemperate as it is but when the sensitive and vegetative Faculties grow to decay as in old age they doe then comes the Rationall to be in greatest force which makes old men commonly to be of soundest judgements and therefore seeing the Rationall Faculty decayes not with the body as the other doe neither is it possible it should be extinct with the Body as the other are If the soule perish together with the body then it perisheth before the body for the body reteines its proportion and shape at least for some time after the soul hath left it but the foule if it perish then reteines nothing at all of all her Faculties they are all extinct and gone and so by this reckoning the body should be a longer laster than the soule which though it be true in Beasts whose soule is perhaps nothing but the life yet it is false in man whose soule is a substance subfisting by it selfe and separable from the body But though by these words of Salomon Who knoweth the Soule of a man that goeth downward or the soule of a man that goeth upward It may be gathered there is Aliquid imperceptibile in the soule of man something so obscure and hidden that makes it impossible to be thorowly understood and therefore no demonstrative Arguments can bee drawne from thence to make a peremptory conclusion of its immortality yet there are Arguments enow some drawne from the nature of the soule it selfe and some from forraigne circumstances that evidently evince it against all opposition to bee immortall For the soule of man can apprehend immortality which Beasts cannot and shall it not bee capable of immortality though Beasts are not And more then this the soule of man can discharge the Function of immortality which is to make of all times one reducing the time past and that which is to come into the present and is it possible it should doe the worke of immortality and not bee immortall If the soule of man bee not immortall then neither are the Angels immortall for they are all made of the same immateriall mettall which if it be durable in the one why not as well durable in the other must not those creatures be needes of the same nature and condition which do all alike the same actions insist all alike upon the same object have all alike the same Summum bonum but all these are common alike to men and Angels to both which the Summum Bonum is to enjoy Gods Presence the chiefe Object is the blessed Face of God the Finall actions are to glorifie God if then Immortality be granted to the Nature of Angels how can it be denyed to the Soule of man The Soule of man can apprehend God who onely is immorall and can that be mortall which apprehends him that is immortall and more then this the soule of man is the onely Creature in this inferiour world that can praise God and seeing Gods praise shall never cease can that cease which is to praise him And so it is for the glory of God that the soule be immortall Hath not God made the Heavens and the Earth for the use of man therein to glorifie him and shall he use them no longer than this life and longer he cannot use them if the soule be mortall and so it is for the glory of God still that the soule be immortall If the soule be not immortall when is it that God punisheth the wicked and rewardeth the godly seeing not in this life if not in another and not in another if the soule be mortall and so it is for the Justice of God that the soule be immortall If the soule bee not immortall what good is it that In memoria aeterna erit justus the Righteous shall be had in everlasting remembrance of which hee can neither be sensible nor intelligent and so it is fo● the Justice of God stil that the soule bee immortall If the soule be not immortall how shall the places of the Angels that fell be filled up againe Or shall they stand empty for ever as though God had not power to fill them up and so it is for the Power of God that the soule bee immortall If the Soule be not immortall how is God the God of Abraham the God

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