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	bring_v	death_n	8,551	5	5.4004	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77132	The description and confutation of mysticall Anti-Christ, the Familists; or, An information drawn up and published for the confirmation and comfort of the faithfull, against many Antichristian Familisticall doctrines which are frequently preached and printed in England: particularly in those dangerous books called Theologia Germanica, the Bright Star, Divinity and Philosophy dissected. / Written by Benjamin Bourne. Published according to order.	Bourne, Benjamin, fl. 1646.	1646 (1646)	Wing B3844; Thomason E349_21; STC 672; ESTC R201037	116,136	151

use of them but in no respect without using them so long as they may be injoyed 1 Thes 5.17.20 1 Cor. 12.4 5 6. so on Nahum 1.15 Isa 52.7 Rom. 10.17 No man ought to ascribe that to an ordinance which belongs not to it they are but creatures and so a man is to use them as that by them they being by God set up as the means to bring men to God who is the end Act. 20.21 God is pleased to convince to convert confirm refresh and revive the drouping souls of his Saints by them in the use of them 2 Tim. 3.16 yet so as not to live upon them but upon Christ who is in them and above them Now for any man to cast aside the ordinances of God as things of no use for him that is strong as well as he that is weak he goes on in a way that is no better then enmity and rebellion against Jesus Christ Joh. 15.14 Ye are my friends if ye do what I command you They are not friends but enemies and rebels who out of wilfulnesse or ignorance do practise the contrary Jam. 4.4 Consider these two things first for a man to live in the use of the Ordinance by the light of Reason and of the Word in the letter this is to live belowe that light that he ought to live in See both these in Isa 58.2 3 4 so on Matth. 23.14 15. Rom. 2.17 18 19 20 21. A man may notwithstanding the light of the Word and Reason be an enemy to the Crosse of Jesus Christ See the same Scripture Rom. 2.23 Matth. 19.20 Revel 3.15 16 17. Last of all for one that is truly spirituall to live upon Christ in the use of some and not in the use of all which thing is possible and too often practised a Christian may walk spirituall in one and legall in another a Church may walk orderly in some things not in all Now so far as a Christian is not spirituall so far he is condemnable and walks in that action contrary to the principle of divine light that is within him a Christian can expect no lesse then to receive against all actions that are not issued forth or do not flow from a principle of light even from him who is eternall life in all Saints causing them to fix their eye upon the great point of eternity CHAP. VIII The seventh Errour divided into two branches the first handled in this Chapter by way of question Whether perfection in the highest degree both of grace and glory be attainable in this life yea or no. THis must needs be true if the rest be but I have something to say against it and that is this First where perfection is there can be no addition or increasing either in one part or other perfection hath nothing above it nothing under it nothing about it I mean in reference to it self that wanteth any thing if there be any thing wanting then it is not perfection But the best of men here in this world have not at all times and in all things that which they do desire or at least what they stand in need of Ergo there is no perfection to be injoyed here Rom. 7.15.18 Now I reason of it not as t is in it self which is the God head but as it is in and injoyed by the creature Secondly in the estate of perfection there shall be no bringing of the soul under clouds of sin and darknesse as it is here whilest in this body of sin and death nor no bringing of the body under clods of earth which requires a resurrection but all this befals us and all men here therfore here is no perfection Rom. 7.21.23 24. Thirdly in the estate of perfection the whole body of Sion shall meet together in glory I 'le prove the argument thus The Saints not before one another but altogether shall receive their portion of glorious perfection Ephes 4.13 2 Tim. 4.7 8. 1 Cor. 13.9 10 11 12 13. From these Scriptures I draw these considerations First neither Enoch nor Elias which were translated and were not for God took them yet these have not neither shall have their full portion of divine glory till all the Saints do meet in the unity of faith and that acknowledging of the Son of God unto a perfect man unto the measure of the age of the fulnesse of Christ Secondly the race and course of a Christian shall be finished in respect of faith and obedience so that he shall not have any work of this nature to do or finish when he comes to heaven even so saith the Spirit what is that Blessed are the dead that die in the Lord for they rest from their labours and their works follow them Rev. 14.13 Thirdly God hath ordained that all these weaknesses temptations corruption and obscurities should befall the Saints here that so heaven and glory may be the more exceeding heavenly and out of measure glorious to them Bread is more sweeter to the hungry then to him that hath his fill of it every day Jam. 1.2 3. Rom. 5.2 3. Chap. 8.18 The King who is above all men cannot think it such a high and glorious condition to be a King as he doth who is a begger all the afflictions of this world although they are one of the greatest glories that a Christian hath here yet it is not worthy to be compared to that glory that shall be given and shewed to them in heaven Fourthly if any man ever had perfection in this life then that person injoyed a greater priviledge then ever the Apostles or any other eminent Saint have enjoyed since the Creation Paul had it not nor none else that can be thought of but do stay till we all meet Hebr. 11. last it is the will of God that they without us should not be made perfect Last of all the time when they shall enjoy this shall be at the glorious appearance of our Lord and Saviour Jesus Christ Fourthly in the estate of perfection a man shall have no enemies neither death nor devill nor a deceitfull unbeleeving heart nor any person to reproach backbite or be any trouble to his spirit here a man cannot be free from them Ergo here is no perfection Again Fifthly in that estate of joy unspeakable and full of glory a Christian shall not onely see himself thus changed by the power of God from the likenesse of him in his grace here to a higher degree of glory hereafter but he fees all creatures both in heaven and earth thus changed also he sees the whole Creation that is now under the bondage of corruption freed from this imperfection Rom. 8. And God hath promised so to discover himself by the teachings of the Spirit unto the elect that all shall know him from the least to the greatest Heb. 8.11 Jer. 31.33 A Christian shall not see God obscurely but perfectly in every creature they shall see God in his naked glory as he is in himself

the truth of the letter bears witnesse to it self in the spirit the letter in it self is dead but the Spirit of that truth which is in the letter quickneth and giveth life The bare letter is but a History or a Relation yet it is a true relation For the Apostle saith that no lie is of the truth there is no lie in the truth consider it either in the letter or in the spirit We know that there are many lies cast upon the truth by him who is the father of lies but consider of truth in it self and no lie can be any part thereof for the Word doth imply this it could not be thus denominated if its nature were not according to its name The term light signifies the nature of light so the Name of God signifies the nature of God so the word truth signifies the nature of it the name of truth is truth and so is the nature of it too Now consider that nothing is so contrary to the inward nature and internall disposition of man as the Gospel of Jesus Christ is the Word of God is contrary to all the principles of follie that are in the hearts of men Psal 14.1 2 3. The fool hath said in his heart there is no God this was a secret spirituall wickednesse that lay lurking in his heart he was a cunning fool he thought in his heart as the Familists do that that he would not often confesse with his tongue and although he loved this Atheisticall religion well yet he was not very willing to suffer for it The conclusion that I shall draw from this first verse is this that the wisest man in the world is a meer fool untill he be a Saint untill he leaves the wisdom of the world and those politick logicall doctrines which that wisdom teacheth and be filled with the wisdom of God So St. Paul saith 1 Cor. 2.13 that the doctrines and words of mans wisdom makes the crosse of Christ of no effect Chap. 1.17 The word of God the doctrine of a crucified Jesus is meer foolishnesse to them it is too holy too plain and simple for them to deal with if they should teach the truth as it is in Jesus and not mix their own words and corrupt imaginations therewith if they would declare the whole truth and keep back no part of Gods counsell what then why then their perfection must fall down to the ground Therefore you see how contrary the Word of God is to all the principles of mens hearts and contrary to all their practises too What will not what doth not many men do who are taken to be great Preachers of Christ I say what will they not do to exalt Babel to prefer their own bellies and outward estates before the Word of God they take it up in their Sermons in the sight of the people but lay it aside in their lives and conversations Fourthly no man could ever parallel any other book or writing to this Word of God but in all ages for all sorts of persons it hath been in one respect or other the foundation of all Writings Councils and Disputations whatsoever is or hath been under heaven concerning Religion there is but one truth as there is but one God which in the power and spirit of it is God Joh. 1.1 Chap. 5.32 Fifthly the Scripture is written for this end that it may be an occasion of offence and a stone of stumbling both to the Jews and Grecians and by this means their eternal destruction and to others a savour of life to eternall life 1 Cor. 1.23 24 25. 2 Cor. 2.15 16. Isa 8.14 Joh. 3.14 There is no writing that ever hath been besides this that hath been accompanied with such life and power by which it hath raised up and cast down saved and destroyed as this Word of God hath No word hath been such a discovery of the minde of the invisible immortall God unto men as this Word of God hath Joh. 1.18 Again what writing hath discovered the nature and condition that all men by nature are in unto men in such a manner as the Word of God hath Rom. 7.7 which proves that it was written by that Spirit that knows all hearts and all things 1 Cor. 2.10 11 12. Reason it self tels us that it is impossible for any power to change the carnall stony lofty spirit of man but that power that is above all things and can do all things See Matth. 12.17 18 19 20. Christ by doing that which the Scriptures do declare to us did open that sealed book which none would undertake but the Lambe slain from the beginning of the world Revel 5.3 4 5 6. Isa 42.1 The Apostle saith that the Word of God is lively and mightie in operation sharper then any two edged sword and entreth through even to the dividing asunder of the soul and the spirit and is a discerner of the thoughts and intents of the heart Hebr. 4.12 Some do object and ask what is here meant by this clause soul and spirit being that they are both taken for one and the same in Scripture Luke 1.46 47. Mary saith My soul magnifieth the Lord and my spirit rejoyceth in God my Saviour To this I answer There are two interpretations upon this Scripture the first is that the soul of a man is not the spirit of him but it is his body in which his spirit is and from which it is divided And to prove this there are these Scriptures David speaking of Christ saith that his heart did rejoyce and his flesh did rest in hope because thou wilt not leave my soul in the grave Now how can this be say they that the soul of Christ should be left there where it never was if it be not the body it implyes that it was there and if so then it must needs be mortall Act. 2.26 27. Psal 16.9 10. Gen. 3.20 A second interpretation is that by soul is meant the heart and spirit of a carnall man and by spirit is meant one that is regenerate To which they bring this Scripture 1 Thes 5.23 Now take it which way you will this must be granted that the Bible is the Word of God because these arguments are drawn from it and if there be any truth in either or both of them then is the Scripture that declares them a truth also The Word of God is powerfull in two respects first it is powerfull in it self and so it is the fulnesse or God Secondly it is powerfull in all its operations in respect of it self it is infinite the operations and workings of it is mightie as it is in the creature look upon the hearts and lives of those that have been ungodly and abominable see what a change there is all this doth declare the truth of the Word O what a fin it is for you that have been such and have been changed by the Word so to fall away from God as to deny his Word Just as if

created and then is ruled and preserved in its beeing by that infinite power which did create it Nehem. 9.6 Jer. 10.23 Heb. 1.3 powers and all creatures must needs cease to bee if they were not preserved by that power that is Infinite but God doth not give spirit or power to any creature that by that hee may come to bee essentially in the creature and so by being essentially there the creature may come to bee essentially God I distinguish between the power of God creating and the power of God created God gives power to the creature by causing it to bee and by preserving it when it hath a beeing that power comes from God yet it is not God it is but a creature it is not the Creator now consider it in reference to its originall and it is in the beeing of God but consider it in reference to it self a particular created limitted beeing that had a beginning that is not eternall and it is not in the nature of God neither is it the essence of him it is true that all things doe live move and have a beeing in God but how every thing doth not live move and have a beeing in the nature and essence of God for there is nothing in the essence that is not the essence but all creatures are not in the essence therefore all creatures are not God All things doe live move and have a beeing in the appearances and discoveries of God all the manifestations and discoveries of God are God not God in his essence but God in that discovery All creatures doe live move and have a beeing in the Sun that is they live and move in the appearance and discovery of it they live not in its essence if any creature had a reall beeing in the essence of the Sun it would then lose its beeing it must needs lose its name and its nature too it must cease from its beeing and could bee no longer called light but darknesse So if it were possible for any creature to live move and have a beeing in the nature and essence of God God would then lose his name of being God and the nature of his Godhead too if any can prove the creature thus to bee God must then cease to bee and all the essentiall and infinite glory of the Lord Jesus must needs bee turned into obscurity and darknesse We cannot divide betwixt the essence of God and God in his appearance but we must distinguish between them wee cannot divide the heat from the fire nor the beam from the Sun but wee distinguish but it is necessary to make out the highest Truth by its own light I think that is the onely way not to undervalue it but to reveale and declare it In the Trinity the Father is not the Son yet he is in the Son it is not God divided but distinguished into three persons the three persons confider them distinct are a threefold appearance of God But consider of them in their God-head and they are all one God essentially so that one person or all the persons in the Trinity consider them distinctly as persons and they are really God yet but God in an incomprehensible appearance the person of God the Father is not the Godhead of the Father so the person of the Son is not the essence of the Son nor the person of the blessed Spirit is not the Spirit in its essence if you will not acknowledge this you deny the blessed Trinity the Word of God to a spirituall eye doth plainly discover this Joh. 14.16 17. Let us a little open and seriously consider this Scripture saith our Saviour I will pray to the Father and hee shall give you another Comforter that shall abide with you for ever even the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him but yee know him for hee dwelleth with you and shall bee in you In the first part of the 16 vers which is I will pray to the Father consider these foure things first the person praying secondly the person of God the Father which our Saviour prayed to thirdly the thing fourthly the persons he prayed for concerning the first the person praying here will arise these Inquiries first whether the person of Jesus Christ God and man that is the nature of God and the nature of man both meeting in and making up one person did put up this petition or supplication to God the Father Secondly whether Jesus Christ not in his person but with his spirit and body being made spirituall in the first Instant of creation such a spirit and body for matter as all men have sin only excepted whether this did pray to God the Father yea or no thirdly and last of all whether Jesus Christ prayed to the Father in consideration of his being the Word yea or no now to all these I give this Answer that it was Jesus Christ God and man that prayed to God the Father The union of natures in the person of Christ is such the like whereof is not to be found no where neither in heaven nor in earth yet the union of natures in the person of our Lord Jesus are not one without distinction they are not confounded nor converted into another so as to bee one and the same in all respects The Word is the divine and is not the humane the humane is the humane and not the Divine take it thus the divine nature in Jesus Christ is not the second person in the Trinity without the humane The humane a compleat spirit and body as John or Peter or any other had which was in Christ is not a person without the divine Nature See St. Augustine St. Christostom Erasmus Roterodimus Eusebius St. Ambrose Mr. Perkins Dr. Sybbs Dr. Preston all sorts of learned Writers doe expresse this that both natures doe goe to the making and compleating of the glorious person of the Lord Jesus and although they are one person yet they remaine intirely and perfectly two natures both in his suffering state and now in his glorified state the glorified body of our Saviour doth really remain in one place and is not every where the divine nature is not limitted but is at once in all places yet the principall seat of it is the soule and body of Christ glorified in heaven it is no where as it is there the divine nature of Christ is in the humane and the humane is made divine and heavenly by participation the divine nature is not comprehended in the humane that is made divine immortall perfect and heavenly for Christ as the word is in all the Elect both Angels and men in reference to his Godhead he is in some respects in all creatures Joh 17. ult Gal. 2.20 2 Cor. 5.17 Job 34.13 14. Mat. 10.29 30 31. Chap. 6.26 27 28 29 30. Christ is in all Christians and all Christians are in Jesus Christ that is as he is the word and by the spirit