Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	breath_n	life_n	7,064	5	5.1483	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51412	The spirit of man, or, Some meditations (by way of essay) on the sense of that scripture, 1 Thes. 1:23 ... by Charles Morton ...	Morton, Charles, 1627-1698.; Mather, Cotton, 1663-1728.; Mather, Increase, 1639-1723.	1692 (1692)	Wing M2825; ESTC R31044	42,571	116

but to confound it with Body in the business of Sanctification and Preservation here spoken of These three forementioned Interpretations I ●ill not Absolutely deny nor Contend with their Authors about them Because they all agree well enough in the General Scope of the place which is be sure that all that is In Man be sancti●yed to God However any one part be Distingui●hed from the other Yet I am apt to think that a more Proper Interpretation may be found which will give a more F●ll and 〈◊〉 sense to the place then is ●ually a●●ribed to it For the Enquiry after this we shall consider to what things the Name of Spirit i● given in Scripture besides those before men●ioned And this I finde to be to some things Out of Man and some things In Man 1 Out of Man the Word Spirit is ascribed bo●h to God and Creatures 1. To God both Essential and Personal 1. Essential as in Iob. 4. 24 God is a Spirit and they that worship him c. Not that Spirit is an Univocal Genus of God and any of his Creatures for then there would be a Common Nature but there is Infinite Distance between them Only because Spirit i● the Name of the most Noble Created Nature we Ascribe it also to God by Anal●gie for that we have no better Name to give him 2. Perso●al the Third in the Blessed Trinity under the Tide of the H●ly Ghost or Spirit the Spirit of the Lord of Iesus c. But ●his is not OUR Spirit nor is he to be Sanctified ●r Preserved and so cannot be here meant 2. To Angels both Good and Bad but Bad Angels cannot be Sanctified and Good need no Prayers in this Respect Nor can they be called OUR Spirits unless by Assignation of particular Guardia● Angels to particular men which whatever were the Opinion of some Jews and Gentiles of old I know no ground to Believe This of the Spirit Out of Man 2. In Man the Spirit is that wh●ch belongs to a man in a proper and natural sense and of this kind there seem to be four distinct Significations of the word Such as 1. When taken for the Soul the forma hominis Resigned up to God in Death So I understand David Psa. 31. 5. Unto thee O Lord I commit my Spirit however men deal with my Body And this the rather because Christ at his Death using the same words must needs be so understood Luk. 23. 46. Agreeable to Eccles. 12. 7. The Spirit returns to God who gave it And in the same sense also Ch. 11. 5. Thou knowest not the way of the Spirit nor how the Bones grow in the womb That is as I take it Thou understandest not how the Soul doth form the Body as an Habitation for it self 'T is the Inward part of man so the Exegesis seems very plain in that Isa. 26. 9. With my Sou● have I desired thee in the night yea with my Spirit within me will I seek thee early i. e. with my inward man I have and will apply my self to thee from whence arises a Tropical sense of Spirit namely to signifie Sincerity God is my witness whom I Serve in my Spirit in the Gospel Rom. 1. 9. 2 Spirit is taken for the Life or Union of Soul and Body or Souls being in the State of Union So I understand Iob. 10. 12. thou hast granted me Life and thy visitation hath preserved my Spirit namely to continue in and with my Body And ch 34. 14. 15 If God gather to himself mans spirit and his breath all flesh shall perish to gether and man shall turn again unto Dust. Thus t is said of the Damsel whom our Saviour Raysed to Life Her Spirit came again and she arose Luk 8. 55. came again ie to be again United to her Body We Read Ecl. 3. 21. of the Spirit of a man that goes upwards and the Spirit of a beast that goeth Downwards If the Spirit in both parts be understood in the same sense as most likely it is then either Brutes have proper Spirits which many are loath to admit or the Spirit of man must signifie but the Life which is all if not more then some will allow to Beasts Again Chap. 8. 8. No man hath power over the Spirit to Retain the Spirit in the Day of Death i. e. No man is M●ster of his own Life to prolong it To the same purpose is that Expression in Hezekiahs Prayer Isa. 38. 16. O Lord by these things men Live and in all these things is the Life of my Spirit so wilt thou Recover me and make me to Live He me●ns not by the Life of his Spirit the continued Duration of his Ever-living Soul but the continuance of its Union with the Body whereby the Li●e of his person should be prolonged The Spirit in this sense taken may indeed be Sanctified The Life may be Devoted unto God according to that of the Apostle Rom 14. 8. Whether we Live we Live unto the Lord or Wh●ther we Dye c. But this I think is not the direct meaning of the Spirit in our Text. 3. Spirit is taken for some special Faculties or particular Acts of the mind such as 1. Understanding Prov. 20. 27. The Spirit of a man is the Candle of the Lord searching all the Inward Parts of the Belly not in an Anatomical but Moral Sense The Understanding is set up by God in man as a Candle to search and find out by its Exercise all those Inward Acts and Inclinations which would othe●wise lie hidden and undiscovered So that Isa. 29. 24 They that Erred in Spirit shall come to Understanding and they that Murmured shall Learn Doctrine That is they that had misapprehensions of Me and my Ways shall come to Understanding not the Faculty but the Rectitude thereof and they that Murmured whose Wills were averse to embrace Truth shall be graciously Inclined to Learn that which is Right 2. The Fancy or Imagination is sometimes to be understood by Spirit Ezek. 13. 3. Wo unto the Foolish Prophets that follow their own Spirit and have seen nothing or that walk after the things which they have not seen as in orig which God hath not Revealed to them but they have fabricated to themselves out of their Evil Hearts and Foolish Fancies or Imaginations 3. The Spirit is also taken for the Thoughts upon or Remembring of some person or thing Thus the Apostle Expresses his Thinking of the Corinthians I Cor. 5. 3. I verily as absent in Body but present in Spirit have judged already as tho' I were present concerning him that hath done this Deed. He thought of them and their Affairs tho' at a distance from them So of the Colossians Chap. 2. 5. Tho' I he absent in the Flesh yet am I with you in the Spirit Ioying and Beholding your order and the stedfastness of your Faith in Christ. He Rejoyced to behold their Graces by the eye of his mind his Cogitations

of them And thus much of the Souls Faculties or Acts for which sometimes the word Spirit is ●aken 4. Spirit is Lastly taken for some Qualifications or Inclinations of the mind as United to the Body and Conformed much thereunto This is the product of Nature Acquisition and Circumstances of Life all which concur to form the GENIUS Temper or Disposition of man Each man hath something peculiar to himself in this Respect as he has in the Features of his Countenance Stature Shape Meen or Carriage of his Body whereby he is Distinguished from any other So if we ask What Spirit is he of we mean of what Temper Inclination or Genius How Disposed How Qua●ified And the true Answers will be as various as men of whom one man is by Nature Acquisition or both of a sober grave Spirit Another of a Quick Active Chearful Spirit Another of a weak timorous Careful Some are Gentiel Generous Courteous Open Hearted Others Churlish Clownish Surly Rough Close and Reserved c. All these Spirit are viciated by Corrupt Nature and may by the Spirit of Grace be so Sanctified as to Render men Serviceable tho' in a different way and of good acceptance both with God and man Now This I take to be the most proper meaning of the word Spirit Here in the Text And then the sense of it is I Pray God you may be wholly Sanctifyed in every Part and Faculty every Power Natural Acquired and being Sanctifyed may be wholy also preserved In General your whole Spirit All that gives any of you a Distinguishing Character from other men more Particularly your Soul the forma hominis the Inner part and your Body the Materia hominis or Outer part Both which are Included in the Spirit which Results from both The Faculties of the Soul with their Hab●●uations or Improvements and the Temperament of the Body attended with Outward Circumstances contributing thereunto This I think is the Apos●les meaning i● I rightly understand him Having thus l●id down the Notion in General we shall Endeavour to make it plain by opening some particulars As 1. There is in Scripture such a Distinction between the Soul and Spirit which we shall first shew by one place in the General and after by more particularly in their proper places The place in General is that of Hebr. 4. 12 13. The Word of God is quick and powerful and sharper than any Two Edged Sword piercing even to the Dividing asunder of Soul and Spirit and of the Ioynts and Marrow and is a Discerner of the Thoughts and Intents of the Heart neither is there any Creature that is not manifest in his sight c. This Dividing asunder of S●ul and Spirit Is it a Philosophical Distinction of the Powers and Facul●ies into Superiour and Inferi●ur as some would have it I pray to what purpos● Is it to shew the S●periour as clear and untainted by the Fall but that the Inferiour and Bruital or sensual part is ●iciated and corrupt as some of the Heathen Philosophers have con●usedly suggested They say indeed that NO●S the mind is Divin● aurae particula a Sacred and Divine Thing ' not inclined to any thing Disallowed by Right Reason till it come to be Incarcerated in the Body and then clogg'd by a Dull Material Flesh and yoked with a couple of other silly Souls the Sensitive of Brutes and the Vegetative of Plants It bec●me obstru●ted in all vertuous aspiring and born down to Sensual and Inferiour Acts and Objects Thus they Dreamt and does the Scripture give any Countenance to such Fancies I think not I rather take it thus The Apostle ●aving Exhorted them to study and use Diligence or Labour as we read it to Enter into the Rest before mentioned Tacitly implies that this work should be done with all Sincerity for that they had to do herein with a Heart-searching God This is manifest by the Energie of his Word which openeth to a man the Secrets of his Soul for the word is ●iving or Quick c. As if he had said God who made man knows him altogether and better understands what is in man than man does what is in himself Man has but Dark Apprehensions of himself and therein oft times grosly does mistake B●t God by his Word Searcheth intimately and Discovereth fully to him what he else would not take notice of His Soul and Spirit lye close together as do his Ioynts and Marrow But as the Anatomists Knife lays open the one Difference so the piercing Two Edged Sword of the Word does the other That word shews him How his Soul came pure out of the Hand of God but he hath added thereto a vicious Spirit by the perverting of what God did make upright Let not man therefore charge God foolishly and say as Adam did concerning Eve From the Soul which thou gavest me all my faults do arise No It is from that Evil Spirit which man hath to himself Acquired His Soul indeed has the powers but 't is his Spirit that gives the Inclinations which in a natural corrupt State are wholly bent unto Evil. Thus the Malady is opened and searched by the word and the Cure is also by the same word prescribed As here in the Text Namely Sanctification And thus much for the first particular That there is in Scripture such a Distinction betwixt the Soul and Spirit 2. That the Constitution of this Spirit or Genius is an Aggregate or Resultant from the Connexion of divers things in Man As his Souls Faculties his Bodies Temperament His Acquired Habits by Instructions Examples or Customes And Lastly The Outward Adjacents or Circumstances of his present Life A little of each of these 1. The Faculties of the Soul as Understanding Will Sensitive Appetite or Passions are all Ingredients as the Substrate Matter of this Spirit in Man But the Modification of them is from the other Causes Souls in themselves are all Equal but the Spirits are vastly Different one from another And this is from the particulars that follow and in a chief manner from 2. The Temperament of the Body which is more or less Different in every Individual Man As there are scarce Two Pebbles on the Sea Beach or Two Chips hewen from the same wood exactly figured alike Nay As there are hardly Two Faces Gestures or Meenes of Men which are the outward Indices of their Inward Constitutions But doe in some things Differ tho' some are more alike than others Even so it is with their Temperaments which are a chief Ingredient into their Spirits whereof we now speak That saying of Philosophers Manners of the Mind follow the Temperament of the Body is true if rightly understood with a due Temper or as we say with a Grain of Salt By Manners we must understand not the Vertues or Vices themselves But the Genius and Inclination which leads and Disposes to them And that 's the same with this our Spirit Otherwise skil●ul Physicians who may perhaps

Text it seems to Referr to a Duty peace with men v. 13. be at peace among your selves And a priviledge peace with God and in your Consciences To both which Sanctification doth contribute in the per●formance of the afore mentioned Dut●●● Sanctifie you HAGIAS Al make you holy or separate and consecrate you to himself this is the Notation of the word The Definition of the Thing Sanctification is A Renewal of the whole man whereby we are enabled daily more and more to Die unto Sin and Live unt● Righteousness according to Gods Foreordaination Wholly HOLOTELE●S wholly-perfectly as is before noted is To Extend this work of Grace to all the parts of Grace and all the parts of Man The parts of Grace both Habits and Acts and in both the perfection of Degrees and persistance of Duration In the parts of Man that which follows And I pray God your whole Spirit HOLOCLERON TO PNEUMA The word HOLOCLERON signifies properly Haeres ex asse a compleat Heir from whom nothing is given away or one that has the whole Inheritance It therefore I think does here signify all that Appertains to Man expressed by the word Spirit HUMON TO PNEUMA All the Spirit that is in you or all that may be called your Spirit Your not the Spirit of God in you for He is not capable of Sanctification being already and always in himself perfectly Holy TO PNEUMA The Spirit What it is is the chief matter of our present Enquiry and therefore of it more fully after only we shall here Note That it seems to be a more General and comprehensive word in which the two that follow are Included And Soul and Body KI HE PSUCHE KI TO SOMA The Latin Et Anima Corpus I should not scruple to Translate Both the Soul and the Body and if et et in Latin signifie Both And why KI KI in Greek does not as properly the same I see no Reason And then the Text would run thus I pray that your whole compleat Spirit as a General Both Soul and Body two special Ingredients thereof or contributers thereunto may be prese●ved c. Preserved TERETHEIE may be carefully watched as those that keep Guard in a Gar●ison for this Spirit of a man is most liable to Assaults by Temptation And because men are apt to be Defective in this Spiritual Watch I pray that God would take the charge of you watch over you and keep you safe Blameless AMEMPTOS so as Momus the Carper shall find no fault in you so is the wo●d Rendred ●hil 2. 15. and 3. 6. 'T is supposed you are or will be wholly Sanctified according to the first Pra●er in the Text but this notwithstanding your peculiar Spirit is apt to run out and so be blameable unless you are especially protected guided and preserved To the coming of our Lord. that is to the end Till you come thro● Grace to Glory This needs no farther Explica●ion as to the present Enquiry The words thus Explained we come now to view the parts of the Text wherein we have 1. Two Acts. Sanctification and Preservation 2. The Author of them God to whom the Prayer is Directed 3. The Modification of them wholly throughout continually 4. The Subject the whole man expressed by the Whole Spirit both Soul and Body And this Last it is with which at present we are mostly concerned The Whole Man is sometimes expressed by only two words Soul and Body or Spirit and Body which are the two physical or constituent parts of Man SO 1 Cor. 6. 20. Ye are Bought with a price therefore Glorifie God in your Body and in your Spirits which are Gods Also in 2 Cor. 7. 1. Having these promises Let us cleanse our selves from all filthiness of the Flesh and Spirit In both which places Spirit is the same with Soul and Flesh in the latter is the same with Body in the former But w●y here the whole man for 't was the same to be preserved that was to be Sanctified why I say he should be here express●d by three particulars is a matter wherein Expositors do differ and I find these several Interpretations of the place 1. Some will have Spirit and Soul to be put Exegetically as if both signi●ied but one and the same thing one being added only as Explication of the other so Austin But indeed methinks this here seems a little harsh because needless for Soul and Body or Spirit and Body as it is in the two fore-cited Scriptures were Intelligible enough to express the two physical constituents of a man Besides the particle Kl. And or rather Both seems to connect Spi●it And Soul as two things that have some Distinction between them 2. Others will have Spirit to signifie the Mind and Understanding and Soul the Will and Affections Calvin Marlorate and divers other from whom I would not willingly Dissent and therefore shall not slight their Judgment yet I must humbly profess however clear the Notion was to them it is not so to me for that which they call Soul is as truly Spirit as the Leading Faculty the Intellect Yea I find the Expressions quite Transverse As if Soul signified the Intellectual Faculty and Spirit the Volitive in Mary's Song Luk. 1. 46 47. My Soul doth Magnify the Lord and my Spirit hath Rejoyced in God ●y Saviour As if she had said My Soul that is my Mind and Understanding Doth Magnify i. e. Has high Thoughts of God great Estimation of him which are Acts of the Intellect and the only Internal Magnification of him And my Spirit i. e. my Will and Affections hath Rejoyced which is their proper Act. This to me seems more currant if in this place there be a Distinction between Soul and Spirit But I will not Assert it I rather think there is none here only her Inward Joy of heart being great her Outward Expressions thereof in words are Enlarged Soul and Spirit in a Pleonasm signifying only her Inner Man But if Spirit here do present us with any Distinct Notion I should take it to be a Chearfu● Frame of Spirit in which she then was 〈◊〉 then it will fully fall in with our present Conceptions of the word Spirit in our Text as shall be shewn anon 3. Some will have Spirit in our Text to signifie the Higher Faculties both Understanding and Will the Rational part in man and Soul the Inferiour Facul●ies common to man with Bruits and Plants Sensative Vigetative c. This indeed i● a common Interpretation But methinks it is harsh to Denominate Mans Soul from the Infe●iour Powers contrary to that Logical Rule Denomination is from the better part Nor do I find in Scripture to my Remembrance the word Soul any where else to have this signification Nor Lastly are these Lower Faculties capable of other Sanctification then that of the Body which is to be but Instrumental to the Soul in Holiness and therefore thus to separate Soul from Spirit is

have the worst Manners might be accounted the best M●rallists they could easily mend all the world who cannot mend themselves Nor must we understand by this our Substrate Matter the Faculties above-mentioned as if The Body has an Operative Influence upon the Soul to Induce as it were a new form upon it for the Soul is the Active part in Man and the Body nothing so But the thing stands thus The Soul which is a True Spirit in a Nobler Sense than that whereof we are now treating being by its Information of the Body most Intimately conjoyned thereunto while it is in the State of Conjunction and Union in Man Uses the Parts Humours and Members as its Instruments or Organs in all its Operations Now as a Workman Receiveth nothing of his strength or skill from his Tools wherewith with he works yet in the Exercise of his Abilities he will find himself much furthered or hindred in his business according as his Tool is either Apt or Unapt for his Work So is it in this Case The Soul Receives no power from the Body But in Exerting its own proper powers is helped or hindred by the Bodys good or ill Temperament Thus an 〈◊〉 Tempered Brain makes that Soul Act like a Fool or Ideot which had it a Brain Well● Tempered would be both prudent and sagacious And so also the Temperament of the Heart Blood and Natural Spirits gives Help or Impediment to the ●ill and Affections even as The Organs of Sense do to their proper Senses Hence that saying Anima Ga●bae male habitat The Brave Soul of Galba had but an Ill Lodging He being a brave Spirited Man but very sickly 3. Acquired Habits do much Alter the Genius or Spirit from what it would be if men were left to their Pure Naturals These Habits arise partly 1 From Instruction Rules so Intellectual Moral Habits whether good or evil are formed much according to the Information men meet with especially in their younger dayes Thus as to Advantage every part of Philosophy contributes its share Logick and Metaphysicks sharpness of Judgment Mathematicks Solidness and Sagacity Physicks good conjecture at the Reasons of things Moral Philosophy and History Prudence Rhetorick Fairness and Confidence of Address Poetry quickness of fancy and Imagination Any of these as they are better studied do accordingly Enable and Incline the mind of Man Didicisse fideliter Artes c. And so on the Contrary as to Disadvantage All vicious and erroneous Principles foolish and vain traditions and such like evil Rudiments being Instilled into Youth do Taint and Darken the Judgment Debauch the Will Affections and Debase the whole Spirit and Genius of the Man 2. From Pattern Example and Converse with People make deeper imp●ession then Rules and have a very great influence in forming the Genius especially of Youth when they are stepping from Boy to Man and are taking upon them to chuse their own way then if ever Multum Refert quocum vixeris it concerns you to think where you dwell The force of Example is set forth in that Prov. 22. 24. 25. Make no friendship with an angry man and with a furious man thou shalt not go Lest thou learn his way and get a snare to thy soul. T is called a Snare tho' the ill-favoured humour be no plausible bait to allure yet for that all Custom has a secret and fascinating Insinuation whereby at least the Aversation and Abhorrence of Ill things to which we are enured is very much abated So as not only the Vices themselves under some false name such as Gallantry of Spirit Greatness of Soul Scorning to take an injury c. put fair for an approbation and are contagious But even the Inclinations to them preparation of Spirit for them do commonly spread themselves from one person to another And so also in some measure tho' not casually may we expect in things of a better Character Prov. 13. 20. He that walketh with the wise shall be wise c. Which place I think does not only intimate Gods usual Blessing upon fit means but also discovers those proper means which in their own Nature are apt to operate in a Moral way upon the minds of men not indeed to give the Truth of Grace for then all in Godly Families would be Religious Leave no ground for that complaint In the Land of uprightness will he deal unjustly Isa. 26. 10. And the contrary too often do we find by sad experience Nor are those ●air Dispositions which Conversation may work such Preparations for Grace as doth oblige God ex congruo to give the Truth thereof but only the whole is this If God please to give his Supernatural Grace to one that has fair Natural Disp●sit●●ns Those Graces will the more ●llu●●riously appear to Render a Man the more Eminen●●y Servi●●all A●d to 〈◊〉 our daily Experience and common ob●●●vati●n that men are much what the Cus●om and usual practice of the place is where they live He that is bred or● much conversant in the country gets there a simple plain heartedness or perhaps a Rough Rusticity He that is much in the City has more of Civility Sagacity and Cunning. One who lives where News is frequently Talked Gets somewhat of a Publick Spirit Amongst good natured People a Candid Spirit Amongst Souldiers a Bold and Boysterous one And so of all other Affections which may be considered in an Indifferency Neither morally Good nor Bad in themselves but only as Sanctification or Corruption makes the Difference 4. Outward Circumstances do also Exceedingly vary mens spirits and that in a shorter space of time then Habits use to do Thus Prosperity Wealth Honour Health friends c. do commonly enlarge the mind of a m●n and make him bold and brisk Whereas the contrary Poverty Disgrace Sickness c. do usually Contract and Emasculate the Spirit If these are of a long continued Series they do very much towards the forming of a setled and fixed Genius But if only Occasionally or at certain times they occur then they vary and Contemperate the Setled Spirit for a season and perhaps become a means to Reduce it to a better Mediocrity Thus one of a Light and Airy Spirit and for the most part in all good Circumstances may at such times be unmanageable by Advice until perhaps a particular sore A●●iction hath somewhat abated of his Gallantry and opened hi● Ear to Instruction whereby his Spirit may be better Regulated for the futu●e And thus much for the Aggregation or Resultance of this our Spirit from the concurrence of divers things both within and without the Man 3. The next particular in order to the Explaining of our General Notion shall be the taking Notice That all these do some way concurr to Constitute and Represent the Man Abstracted from Grace and Sin yet the Internals and Essentials of Soul and Body have the principal stroak herein And then that the other matters that are