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	precious_a	3,677	5	8.0318	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11363	A treatise of Paradise. And the principall contents thereof especially of the greatnesse, situation, beautie, and other properties of that place: of the trees of life, good and euill; of the serpent, cherubin, fiery sword, mans creation, immortalitie, propagation, stature, age, knowledge, temptation, fall, and exclusion out of Paradise; and consequently of his and our originall sin: with many other difficulties touching these points. Collected out of the holy Scriptures, ancient fathers, and other both ancient and moderne writers.	Salkeld, John, 1576-1660.	1617 (1617)	STC 21622; ESTC S116515	126,315	368

end that his corporall rectitude and vprightnes of his shape might stirre him vp to preserue the spirituall rectitude and righteousnes of the inward man who was made to the image of God and that the beauty of our corporall substance and outward proportion and right disposition of the lineaments of our body might correct the inward deformitie of our soules and the powers thereof For what can be more vgly deformed and abominable in the eye of that all-seeing God then a sinfull and defiled soule in a beautifull body Is it not a shamefull and detestable thing that an earthly and corrupt vessell such as the body is should contemplate the heauens view the Planets and be delighted with the aspect of the incorruptible spheares and motions of the starres and that on the contrary side the spirituall and celestiall creature far more perfect then all the celestiall globes and heauens the soule I meane of man should alwaies haue her eyes that is hir inward powers and affections debased and cast downe to the terrene trash and basest creatures of this world Consider therefore ô man thy dignitie of nature the perfection of thy powers thy priuiledges of grace the immortalitie of thy soule the excellencie of thy creation the nothing of thy selfe and lastly the infinite price of thy redemption by the most precious blood and death of the Lambe thy Creator and Redeemer and let not this so base and transitorie trash of this world so alienate thy minde and bewitch thy vnderstanding that thou preferre the filthy and base pleasures of the body before the spirituall and eternall of thy spirituall and immortall soule CHAP. XVIII Whether the image of God may be wholy lost and blotted out of the soule of man ORigenes Epiphanius ep ad Iohannē Hierosel Aug lib. 2. contra Adamantiam Manich. l. 83. quaest q. 66. lib. 6. de Gen. ad literam cap. 27.28 and S. Austine do seeme to affirme that man lost the image of God Epiphanius and diuers other of the Fathers doe peremptorily deny it out of Gen the Psalmes and S. Paul but I thinke this controuersie rather to arise by reason of the diuers vnderstanding of the image of God which is in man then of any true difference in their opinions for who can doubt but if wee consider man according to the supernaturall gifts first infused into the soule of Adam but that he lost the diuine similitude or likenesse of God and that wholy nothing remayning but onely the deformity of sinne Gen. c 9. Psal 38. 1. ad Cor. cap. 11. in the deformed and sinfull soule but if we consider him againe according to the naturall substance of the soule and her naturall faculties consequent therevnto it is equally indubitable that shee retained this likenesse of God though not in the same perfection which shee possessed before but rather much defaced blemished and deformed My reason is because there proceeded a more excellent beauty and perfection vnto this naturall substance by reason of the supernaturall qualitie of originall iustice and consequently the depriuation of this supernaturall gift which was also a sufficient cause of natures greater perfection and more admirable beauty was a depriuation and defacing of the said beauty of nature which otherwise had beene a perfect type and portraiture of the diuine nature and being CHAP. XIX Why God made man to his image and similitude MAny and most excellent reasons may be giuen of this but which I must needs confesse are rather morall congruencies grounded in the infinite goodnesse of God then in any other forcible convincing reason plainely deduced out of the sacred Text. The first whereof may be this that God therefore made man like vnto himselfe that thence it might be manifest how much the infinite goodnesse of God exceedeth the malignitie enuy and malice of man for God being infinite in his goodnesse yea in all other his attributes infinite yet doth he not disdaine our of his infinite goodnesse that that which in vs is limited and finite should be compared and likened to that which in him is infinite and beyond all comparison he enuieth not the perfection of our nature he maketh it more perfect by grace and by a sacred league and vnion he combineth both that by both we may be like vnto him in both who is the author of both And this with such a degree of participated perfection that man doth not only become like vnto God but also may bee called and is truly the adopted Sonne of God So that all men may now participate of the grace which one onely possessed by nature insomuch that as he being the naturall Sonne of God is a perfect patterne of his eternall Father by nature so wee also be a participated likenes and similitude in some degree by nature but most perfectly by grace The second reason may be this if so be that we may compare these inferiour things of this world to those supreme and infinite of God like as a temporall Prince hauing for to shew his power magnificence and maiestie built furnished beautified adorned and deck'd some excellent Citty in which hee himselfe doth meane to remaine doth there erect in some principall part thereof his owne image or statue in some precious porphire marble or other more excellent matter euen so Almighty God hauing out of his infinite wisdome made this maine Machina and beautifull Citty of the world for the manifestation of his glory to the end that it might be knowne and acknowledged who was the only author and architect of all hee was pleased to place in the midst thereof in the garden of paradise his owne image and similitude man I meane who by his soule and the three principall powers thereof should represent the vnitie and trinitie of his maker yea and by his outward shape and forme in some sort likewise represent the inward and consequently though not immediately euen God himselfe Insomuch that as it is said of the portrature of Venus painted by Apelles that none could perfect it but onely Apelles who first began it so likewise was it not possible that any should bring our soule to her first perfection but only God who was her first Creator Hence it is that like as he who defaceth the image or statua of an earthly Prince is iustly condemned of high treason so a fortiori who depraueth his owne nature and by offending his maker depriueth it of grace the which is the seale signe and similitude of the diuine power nature and maiestie is worthily condemned of high treason against the same power and maiestie The third motiue why God created man to his image and similitude may be this to the end that all corporall things might be subiect and each after their manner seruiceable to man as who of all other creatures was the expresse similitude of their lord and maker vnto which it seemeth that God did allude when he said vnto Noe the feare of you and the

wherevpon it followeth that though Eue had sinned if Adam had not we should not haue been borne in sinne Aquinas giueth another reason quia mulier passiue se habet ad generationem prolis because the woman doth onely concurre passiuely vnto generation but whether this be true or no quod medicorum est curent medici tractent fabrilia fabri one thing seemeth most certaine that this dependeth more on the secret will of Almighty God then of any naturall reason and consequence which may be deduced out of the principles of nature CHAP. LXII What punishments be due vnto originall sinne in this life I Answer briefly that the first punishment due vnto originall sinne and which was first of all inflicted vpon man was the priuation of originall iustice as proceeding from God and as it did subdue the inferiour portion of the soule vnto the superiour and the superiour vnto God The second punishment proceeding from the first was in the soule and her powers both vnderstanding and will not that any thing essentiall either to the soule or her powers is taken away but that they are not so able to exercise their functions as they should haue beene being endued with originall iustice The third punishment of originall sinne was that both Adam and his posteritie became thereby subiect to all corporall infirmities yea euen vnto death it selfe and many other expressed in the third chapter of Genesis vers 16. I will greatly increase thy sorrowes and thy conceptions in sorrow thou shalt bring forth children thy desire shall bee to thy husband and hee shall haue the rule ouer thee Verse 17. Vnto Adam hee said because thou hast hearkened vnto the voice of thy wife and hast eaten of the tree concerning the which I commanded saying thou shalt not eat of it cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life Verse 18. Thornes also and thistles shall it bring forth vnto thee and thou shalt eat of the hearbes of the field Verse 19. In the sweat of thy face shalt thou eat bread till thou bee turned againe to the ground for out of it was thou taken for dust thou art and into dust shalt thou be turned againe Now seeing this naturall death could not naturally bee effectuated so long as Adam was in Paradise because the tree of life retained his vertue wherewith man might renew his age therefore Almighty God addeth in the same chapter verse 22. 23. and 24. And now lest peraduenture hee put forth his hand and take also of the tree of life and eat and liue for euer therefore the Lord God sent him forth from the garden of Eden to dresse the ground whence he was taken And so he droue out man and at the East side of the garden of Eden he set the Cherubins and a flaming sword which turned euery way to keepe the way of the tree of life CHAP. LXIII What punishment is due vnto originall sin in the other life AL the difficultie of this point is wholly as concerning those who depart out of this world without baptisme whereby the guilt of originall sinne as many hold should haue been taken away wherefore the question is what becommeth of these or what punishment is due vnto them for this sin supposing that it be not taken away as certainly it is not at leastway in those that are not comprehended in the couenant of grace The common opinion of the schoole-Diuines in this point is that the innocents vnbaptised either baptismo sanguinis fluminis or flaminis either with the baptisme of bloud to wit of martyrdome or of the holy Ghost by some supernaturall act or habit sufficient to iustification or finally by the ordinary baptisme of water that such I say are punished with the losse of their supernaturall blessednesse though not with any other sensible punishment This is expresly the opinion of S. Ambrose vpon that of the 5. chapter to the Romans as by one man where thus hee declareth his minde in this point Death is the resolution of the body when the soule is separated from the body there is also another death which is called the second death vnto hell which wee doe not suffer through Adams sinne but this is gotten by our owne proper actuall sinne though by the occasion of the other Yea if wee onely attend vnto the nature of originall sinne contracted by the aforesaid innocents we shall finde that they are altogether vncapable of the punishment of hell fire for who will say that a man might iustly bee cast in prison or beaten for his originall sin seeing it was neuer in his power to auoid it much lesse therefore were it iust Lumbar 2. dist 33. Bonau ibid. ar 3. q. 1. Rich. ar 3. q. 1. Dur. q. 3. Scotus q. vnica Gal r. q. 1. ar 2. concla 1. seq Marsil in 2 q. 19. ar 5. post 2. conclusionem Alex. 1. par q. 39. mem 3 ar 4. Dom. Sotus l. 1. de natura gratia ar 4. cap. 14. Cath. in opusc peculiari de hac re that any man should suffer the eternall torments of hell fire for that sinne which hee neuer committed neither was euer in his power to auoid it wherefore this is the most common opinion of the Schooles that the infants or others who die with originall sinne only shall not suffer any sensible torment of hell fire though they bee eternally excluded from the company of the blessed in heauen and the glorious sight of Almighty God and this in particular is the opinion of the master of the sentences Bonauenture Richardus Durand Scotus Marsilius Gabriel Alexander Sotus and lastly of the Councell of Florence in the last session in literis vnionis The second opinion of other schoole-Diuines is that the said vnbaptised innocents are to bee punished in the other world not only with the losse of the sight of God their essentiall blisse but also with other sensible torments euen with hell fire it selfe This is plainly the opinion of S. Austine l. 5. hypognosticon post medium and in his booke de fide ad Petrum c. 27. 44. But if these be not so certainly Austines workes the second at least is of the learned Bishop Fulgentius and the other of some learned Author yea whosoeuer be the authors of those it is most certaine that Austine was of this opinion in his 14. sermon of the words of the Apostle where he saith infantes in peccato originali discedentes ex hac vita deputandos esse ad sinistram ad ignem aeternum that the infants that depart out of this world in originall sinne are to be deputed to the left hand vnto euerlasting fire Againe in his fift booke against Iulian the 8. chapter a little after the midst he auerreth hanc poenamignis seruatam esse infantibus quanta verò futura sit non audet definire that this punishment of fire is reserued for infants though as he

eternall God not carnally as carnall men dreame but spiritually in the bread of life as hee himselfe doth affirme of himselfe As therefore he who is the tree of life or rather the author of life or to speake more properly life it selfe euen as he is in the Sacrament of life doth heere truly in this miserable life produce in vs the life of grace as a present pawne of our future glory so it seemeth most probable that the other tree of life as a most perfect figure of this planted in the terrene Paradise had the like inherent vertue for to perpetuate or at least to prolong the liues of Adam and his posteritie as long as they were to liue in that terrene Paradise But whether this fruit of the tree of life was sufficient to perpetuate our life or only to prolong it for some determinate time Abulensis super Genes c. 13. quaest 175. Scotus li. 2. sent dist 19 quaest 1. Aquinas 1 p. q. 9.7 art 4 Caiet ibid. many dispute probably for both opinions Tostatus vpon the 13. chapter of Genesis q. 175. is most peremptorie for this perpetuitie Scotus Thomas Caietan and Durand for a very long time but not for eternitie because that is the naturall measure of nature this the supernaturall of him who is aboue all nature Secondly seeing the power of the tree of life was a naturall power and cause the effect could not bee supernaturall for though effects be often inferiour to their causes yet neuer the causes vnto the effects the reason because no cause can giue that which it hath not neither any effect haue any excellencie or perfection not proceeding from the cause wherefore if the tree of life was as without question it was a naturall tree as the Laurell Cypresse and other trees be it could not haue as connaturall the supernaturall effect of making eternall the life of man Moreouer it is a principle euen in naturall philosophie that omne agens physicum in agendo patitur debilitatur that euery naturall cause doth suffer some detriment euen in and by his owne action consequently therefore though our naturall heat and vigour might bee very long conserued by the vertue of this excellent fruit yet at length it should haue failed and thence finally mortalitie should haue followed as a necessary effect of so forcible a cause Lastly it is not likely that God who is the author and first rule of nature doth produce any thing frustrate in nature seeing therefore the fall of man was patent vnto him euen from all eternitie to what end should he prouide an eternall cause for a temporary effect But if this argument had any force it should force also our aduersaries to the like if not a greater inconuenience for who doubteth but that God knew also the little time that man was to persist in his grace and yet neuerthelesse he gaue him that fruit which was sufficient for the preseruation of his life for many a yeere as our aduersaries hold why then might hee not likewise for all eternitie is it because of the impossibilitie at non impossibile Deo omne verbum to God nothing is impossible which doth not imply contradiction but what contradiction is in this is it that here naturall philosophie is contradicted omne agens in agendo patitur debilitatur euery agent doth decay euen by his owne action but seeing the author of nature is aboue nature why might hee not here worke that which is aboue nature or though in the compasse of nature yet beyond our naturall capacitie which is so small that wee scarcely or very imperfectly vnderstand things of farre inferiour degree yea such as are within our selues why therefore shall wee deny vnto God that which we doe not vnderstand in our selues My resolution therefore is that of Abulensis Propterea dictam esse arborem vitae quòd fructus eius vim haberet seruandi hominem à morte in omne tempus faciendi eum immortalem that this tree was therefore called the tree of life because it had vertue to perpetuate our naturall life and the vnion of the body and soule for euer if we had not lost the supernaturall grace which was the vnion of our soules with God but seeing wee wilfully separated our selues from our supernaturall life it was most iust that wee should also be depriued of the naturall hence therefore is that which Paul so often preacheth mortem in mundum intrasse propter peccatum that death entred into the world by the doore of sinne which doore if we had debarred to sinne the grace of God should haue beene a perpetual vnion betweene God and vs and the tree of life should haue caused the like betweene our bodies and soules and this of his owne nature eternally though de facto wee needed it but only temporally both supposing our fall as likewise not supposing any at all for if we had not fallen or sinned in our first father wee should certainly after some number of yeeres haue been translated from that terrene Paradise which was our first though temporary habitation vnto a more excellent and perpetuall in the kingdome of heauen and this should haue heene without any assault of death because we had alwaies liued in God who as hee would then haue preserued vs by his grace from the corruption of sinne would also haue preserued vs from this corruption which was only the effect of sinne according to that of the Apostle The wages of sinne is death the wager being the deuill our soules are bought and sold sold away for nothing sinne being nothing but a priuation of being but bought againe by the death of the most precious of mortall liues which in no wise should haue beene necessary if wee had not beene lost or fallen from our first grace and innocencie But as that poeticall fiction of the Nectar and Ambrosia seemed to Aristotle of small ground so this for the like reason may seeme to bee as fabulous for as Aristotle argueth against the former either the Gods vsed this Ambrosia and Nectar for pleasure only or also for necessitie if only for pleasure how then could Ambrosia and Nectar be any necessary cause of their immortalitie againe if for necessitie certainly the Gods then had not beene immortall by nature and consequently no Gods seeing that that which hath need of any thing for his preseruation must necessarily be mortall After the same manner we may argue against this fruit of this tree of life which is said to be sufficient to cause an eternitie of life à parte post as the Philosophers speake for if our immortalitie was onely to be from the tree of life then questionlesse without it wee had beene mortall and subiect to death contrary to that of the Apostle Stipendium peccati mors the wages of sinne is death for whether wee had sinned or persisted in our primatiue grace all had beene one wee should naturally haue tasted of death if wee