Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	part_n	5,227	5	4.8035	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90206	The world to come, or The mysterie of the resurrection opened: in a discourse at Burford in the county of Oxon, upon Acts 24.15. / By John Osborn, minister of the Gospel at Bampton in the bush. As also, in a conference between him and Richard Coppin of Westwell.	Osborne, John, lover of the truth as it is in Jesus.	1651 (1651)	Wing O526; Thomason E635_1; ESTC R206479	55,151	76

again y Qui granae seminum mortua putrefacta vivificat per quae in hoe seculo vivas multo magis teipsum exsitabit ut vivas in aeternum August Nor can the resolution of his body into Elements or their separation hinder The Goldsmith by his Art can sunder divers Mettals mingled together the Alchymist out of one draw another shall impotent man do such things and the Omnipotent not be able to separate those Elements into which thy body is changed from those with which it is mixed what ever confusion or mixture there be in the world in respect of us there is none to God all things are obvious to him and distinguished by his wisdome Why should the matter of our bodyes turned to Ayre Water Earth c. lie hid to him to whom the whole world is far less then a little Closet or narrow Chest to the wisest man the World is his Treasury Fire Ayre Earth and Water so many rooms where the matter of our bodys is laid up he knows right well how each part is disposed of where it lies and can bring it forth at his pleasure he can call out can bring forth what over hath been devoured by Beasts eaten by men destroyed by fishes consumed by fire exhaled into ayre converted into earth resolved into water and how ever afterward dispersed into this Universe Neither is there any Den Covert Corner Hole or secret place hidden from the knowledge or beyond the Power of the Creator Though this matter pass into a thousand bodies one after another as if a man be devoured by Beasts they eaten by Men those Men swallowed by Fishes those Fishes again by Men and these resolved into Ayre and other Elements the matter of the first man is not in the dark but in the light to him how many changes soever there be he can restore to him his own the flesh of the dead which is made the flesh of another living man is not so made his flesh but that it may be restored unto the first owner to repair his body in whom it first began to be humane flesh But how shall the man eater be repaired That in him which is exhausted by hunger and exhaled into ayre or any way lost or impaired before his supply from anothers flesh is so laid up in Gods Store-house though mingled with the Elemens or in other bodies God can find it cut and will return it unto him that he needs not that borrowed flesh for his supply there is enough of his own in Gods keeping to make him up a man without being beholding to anorher for the least parcel of his body We must not imagine that whatsoever entreth into the body is turned into the substanc of it for part passeth away into the draught Nor that all that is turned into the substance of the body is permanent and continueth with a man until the day of death and so must rise again and become a part of the body at the day of judgement but every man shall have so much of his own substance as shall make his body perfect though another mans flesh eaten by him be no part thereof And now I suppose it cannot be thought impossible that God should raise the dead whether he will is the main question the Libertines sayes no And why I pray you is not this like to be done Here Object the Devil is changed into an Angel of Light and pleads Scripture or rather wrests it to maintain an Heresie Eccl. 3. 19. That which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dyeth so dyeth the other yea they have all one breath so that a man hath no preheminence above a beast Beasts dy and rise not again and therefore no Resurrection to be expected by the sons of men These words import no more then a similitude in some Sol. things not in all between a man and a beast one thing befalleth them both that is death and in this a man hath no preheminence above a beast to be free from death the accord is not in all things is evident from v. 21. Who knoweth the Spirit of man that goeth upward and the Spirit of the beast that goeth downward to the earth They both dy but are not both alike in death this then makes nothing against the Resurrection of the body sith it speaks not any thing of the state of men and beasts after death but onely affirms them both to be mortal 1 Cor. 15. 50. Now this I say Brethren that flesh and blood Object cannot inherit the Kingdom of God Therefore there can be no resurrection of the body consisting of flesh and blood Whereas Paul affirms flesh and blood cannot inherit Sol. the Kingdome of God he means not our bodies simply or according to their substance consisting of flesh and blood as if the nature of flesh and blood were to be abolished and not to enter into the Kingdome of God in the Resurrection but that which before he calles a natural body v. 44 and which is Earthy v. 48. conformed to the Image of the earthly v. 29. that is our bodies as we receive them from the first Adam tainted with sin and subject to infirmities our bodies in weakness vileness corruptibility mortality and as they now are before they be changed these cannot inherit the Kingdome of God this verse is an exegesis or explication of the former As we have borne the Image of the Earthy we shall also bear the Image of the Heavenly As we have been conformable to the first Adam in having natural bodies so we shal be made like the second in having Spiritual bodies and this is necessary because else we cannot inherit the Kingdome of God we must be changed not in substance but quality of natural be made Spiritual of earthy Heavenly of mortal Immortal of corruptible Incorruptible of dishonourable Glorious of weak Powerful of sinful Holy before we are capable of that Heavenly Kingdome and Glorious state of the Saints after the Resurrection and this is evident by what the Apostle adds in the close of this and in other verses following Neither doth corruption inherit Incorruption and v. 51. We shall all be changed and 52. The dead shall be raised incorruptible and we shall be changed and v. 53. This corruptible must put on incorruption and this mortal must put on Immortality The old bodies shall remain but clothed a new the substance continue but the qualities be changed the same flesh and blood but in a better condition If the souls are now free and blessed denisons of Heaven Object how is it likely they should descend again into these bodies and be again captivated in them Are not our bodies as weights Plummets and Shackles to the soul hindring them in Divine contemplation and Heavenly conversation Our bodies are not naturally a burden offence or hindrance Sol. to the Soul in the discharge of her

iterum remeare licet Comes 〈…〉 Additur pariter terros at a square 〈◊〉 Virgilius g O Pater anne aliquas ad coe um hinc ire putandum est Sublimes animas iterumque ad tarda reverti Corpora quae lucis miseris tam dira Cupido Claudianus h Quos ubi per varios annos per mille figuras Egit Lethaeo purgatos flumine tandem Rursus ad humanae revocant primordia formae Phocylides i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of the like perswasion and many passages there are in the Sybils to this purpose k Lactant. Instit l. 7. c. 24. Where the Heathens lighted their candle we will not now enquire being little to our purpose it sufficeth they had so much light in their great darkness to make a discovery of this hidden Mysterie Mahomet doubtless had it from the Scriptures as also the Jews for unto them were committed the Oracles of God Thus have we the consent of Adversaries and those very ancient some of them to confirm our Faith in this Article This I urge not as a ground of our Belief but as an evidence of the Antiquity of this Doctrine and the entertainment it hath had and now hath with the enemies of our Religion that it may not be objected to us as a novel opinion and in the judgement of wise and rational men impossible of improbable Having proved this point we now address our selves to a further explication of it and first of the subject or matter thereof As all shall rise so in the very same numerical body that dyes l Aquileiensis Ecclesia in symbolo dicebat credo Resurrectionem carnis hutus Vossij Thes Theol. de Resur carnis the same for substance figure form members lincaments To prevent mistakes herein we must so conceive this Identity of the body which is raised with that which dies hat it doth not import the raising of all the same matter and restoring to the very same condition it had before the same numerical body in divers ages and times admits of great variety it is otherwise in childhood then youth middle age then old age otherwise in health then sickness and when there is an integrity of all members then when the same is maimed nor doth all the same matter continue from first to last from a mans birth to his death but some part is by hunger and other wayes wasted and supply made by nutrition no nor is there the same quantity in respect of extention of the matter but sometimes augmentation other some diminution not the same stature in Infancy as afterward yea the complexion is mutable the external feature and internal temper changed and yet we hold the body to be the same because there is remaining of the Original matter to the end of a mans days notwithstanding the flux and reflux of the matter in part the same humane shape and feature sufficiently to distinguish him from other creatures and when any part is exhausted there is a present supply suitable unto the former So that the Identity of our bodies at the Resurrection with these we now have doth not necessarily enforce a restitution of all that matter of which our bodies here have been constituted 〈◊〉 nor the same state and condition in all respects but so farr as is proper and peculiar to us numerically to distinguish us from other men That thus the same body shall rise is evident for otherwise it were not a Resurrection but transformation or changing from one to another or a Creation and production of new ones not a raising of the old Besides Immortality incorruptibility power glory spirituality are promised to this very body He that raised up Christ from the dead shall quicken your mortal body Rom. 8. 11. And this corruptible must put on incorruption and this mortal must put on immortality 1 Cor. 15. 53 m In duere incorruptionem quantitativam eandem numero essentiam digito demonstrans magis enim expresse non poterat loqui nisi cutem suam manibus te●eret 〈◊〉 All that are in the graves shall hear his voice and shall come forth Joh. 5. 28 29. And again the same body that overcoms shall wear the Crown the same that suffers shall reign with Christ the same that sins shall be punished and not others for them Every one shall receive the things done in his body according to that he hath done 2 Cor. 5. 10. And those that shall be found alive when Christ comes shall be changed onely not have other bodies given them and it s not likely they shall have this preheminence above the dead That of Phil. 3. 21. affords several Arguments for proof hereof He shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall change the fashion of our bodies not the substance 1 Cor. 7. 31. formes members lineaments The fashion of the world passeth away not the substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure or fashion of the world Again he shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our vile body it is in respect of its vile and miserable condition by reason of sin it notes the state of our body now and what they shall be our body is the same as before the fall for substance but not for condition it s an humbled and vile body now but thus it shall not remain And it shall be made like to the glorious body of Christ that was the same for substance form though not for quality and state as we proved before and is clear from Joh. 2. 19. Destroy this Temple and in three days I will raise it up In short those reasons which we before urged in proof of the Resurrection prove the raising of the same body As for those parts and members of the body as heart head c. which are necessarily required to fit it for conjunction with the rational soul neither just nor unjust shall want them the matter shall be organized and fashioned into such members for otherwise they could not be men and so not indeed raised Secondly as for those integral parts of man which are not absolutely necessary but onely for his further perfection as fingers toes armes feet c. It is plain that the just shall not want any one of them it will not stand with a state of perfection to be defective in any member therefore lost members shall be restored to the Saints in glory And because the unjust have offended God in all their members making them the instruments of unrighteousness it is probable therefore they shall not rise without any of them they formerly had though they wanted them at the dissolution As for those members which they never had why they should be restored I see no cause but as the Elect shall not be wanting in any thing that conduceth to happiness and glory so to the wicked nothing shall be added which may diminish their misery and infamy onely the blind are to be restored that