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	call_v	reason_n	4,039	5	4.9623	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47142	George Keith's explications of divers passages contained in his former books as also his free and open retractations of sundry other passages contained in the same, which may at present suffice for a reply to the late, as well as former books of Tho. Elwood, and John Penington, published against me, in respect of the most material things.	Keith, George, 1639?-1716.	1697 (1697)	Wing K163; ESTC R18950	49,736	50

Math Mark Luke and John the Gospel while they understand it not strictly and barely nor primarily but figuratively by way of Metonimy we should not contend with them as neither in their calling the Scriptures the word of God providing they call it not the only word of God as in opposition to any internal word and teaching of God in Mens hearts And certainly it has been not only an unprofitable but an hurtful and groundless Contention that many called Quakers have raised in denying that the Scriptures should be called the word of God or so much as the written word Clamouring unjustly where do ye read in Scripture of a VVritten word and to call the Scripture words which are many the word say they is a Lie or Nonsense But in Answere we read expressly that a sentence out of one of the Psalms of David recited by our Saviour John 15. 25. They hated me without a cause is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The written word nor is it a Lye to call many words the word as it is not a Lye to call many Letters the Letter as the Scripture calleth it and so high did this Groundless contention arise betwixt some called Quakers and other professions that they made this one of the Causes why they did separate from them because they called the Scriptures the word of God and Matthew Mark Luke and John the Gospel whereas themselves commonly call the Books of Matthew Mark Luke and John the Acts with the other following Books and Epistles of the Apostles the New Testament For with such Figurative Speeches the Scripture aboundeth and to charge them to be a Lye or Nonsense is to charge a Lye or Nonsense upon Christ and the Holy Spirit But in a late Book Stiled the Quakers cleared c. By B. Coole given out by approbation of the second days Meeting of them called Quakers at Grace-Church-street they say as they viz. the Scriptures declare the mind of God with respect to us and are his Commands to us they may in that respect be called the word or Command of God and so the Quakers own and esteem them And so indeed do all other Professions in Christendom and not otherwise X. Pag. 64. We are not those Prophets Here Note it is a Typographical Error which should be Corrected thus we are not that Prophet And not only in this but in many or most of my former Books diverse Typographical Errors are to be found which yet are obvious enough to the judicious and unprejudiced Reader to be such as indeed are to be found in most Books and it is very unfairly done by my late Adversaries to charge me with such Typographical Errors as if they were mine as on the other hand to make that a Typographical Error in some of their own Books which is plainly obvious to be no such thing XI Pag. 74. Now the Bowels of the Fathers love stirred in Compassion to the work of his hands that of the pure Creation in Man which tho shut up in Death yet it remained and perished not as to its being it did not become a nothing but remained a being and this is the lost which God sent his Son into the World to seek and to save not to seek and to save the Old Adam that Birth of the Serpents begetting but to destroy it For it is not capable of Gods salvation Here Note that I said that which Christ came to save is the work of Gods hands that of the pure Creation in Man to wit the Soul of Man that is a Created being and that I called it That of the pure Creation I did not mean that it had not been defiled by Sin but because of its great worth in respect of its Original and Primitive State and its near capacity to be Cleansed and Purified And this is said not only agreeable to mystick Writers that have distinguished betwixt the Soul of Man and the impurity of the Serpent or Serpentine Seed and spawn that became mingled with the Soul of Man by Transgression and have called the true Soul of Man the nucleus i. e. The kernel but that of the Serpent or of the Devil in Man since the entrance of Sin the Cortex and Putamen i. e. the Shell and Husk and the Impurity of Belial but also in agreement with the Holy Scripture that plainly distinguisheth betwixt the Wheat and the Tares the good and the bad Seed good and bad Fish the Silver and the Dross the Sheep with other clean Animals that the Scripture calleth clean and Dogs Swine and other unclean Animals And as a Sheep how much soever defiled with dirt is called a clean Animal and a Dog or Swine how much soever washed is called an unclean Animal so the distinction holds good in a Mystical and Allegorial sense betwixt the true Soul of Man that may be said to be pure Comparatively tho defiled in respect of the Serpent impurity that cleaves to it the which when separated from it the Soul is simply and compleatly pure and after this manner the People of Israel in respect of the Heathen Nations are called in Scripture the Holy Seed tho even then they had great defilements also tho the Nations before Christs passion were called unclean yet afterwards by virtue of his Passion they are forbidden to be called common or unclean as the Lord said to Peter in the Vision Acts 11. VVhat Gods hath cleansed Note cleansed call not thou common This was only comparatively And briefly all Souls of Men that belong to Gods Election and shall be saved are called in Scripture the Good Seed the VVheat c. But these that shall not be saved are called the bad Seed the Chaff Tares Dross XII Pag. 75. That which Christ came to save is that of God which proceeded from him The Seed of God in Man the Seed of Abraham whereof Abrahams old decayed Body and Sarahs Barren womb was a Type Here Note that I call the elected Souls of Men that shall be saved and belong to Gods Election the Seed of God is to be understood only in a secondary sense according to diverse places of Scripture as Isaiah 53. 10. and 59. 21. and Rom. 4. 16. and 9. 8. Mal. 2. 15. The Hebrew hath it Seed of God See the Margin and that I call it the Seed of Abraham is only by an Allegorical Allusion to the Spiritual and Divine Birth in the Faithful signified by Isaac the Son of the free Woman which Allegorical Allusions is grounded on Gal. 4. 24. But this was never intended by me to lessen or obscure that great Truth of the Gospel That the Man-Christ is the promised Seed of Abraham in the true literal sense and without all Allegory as he was Born of the Blessed Virgin In whom all Nations of the Earth are Blessed And that promised Seed of the VVoman that should bruise the Head of the Serpent XIII Pag. 87. Through him viz. Christ not at a distance

called Mary really and truly according to the flesh And his Birth thus after the flesh as he was born of the Virgin at Bethlem in Judea I did always believe as I do at present so believe was really intended and foretold in these words Gen. 3. 15. And as Mary was the immediate Mother of Christ according to the flesh so Evah who was the Mother of all Men was his Mother remotely But the Allegorical sense of Christ's Birth or Formation in the Saints is warranted both by Scripture and Antiquity By Scripture as Mat 12. 50. Rev. 12. 2. 5. And by Antiquity for Augustin first and long after him Erasmus said If Mary had not born Christ in her heart or soul he could not have been her Saviour tho she had born him in her flesh But this Allegorical Allusion of Christ's Birth in the Saints I did not ground on Gen. 3. 15. but on Mat. 12. 50. and Rev. 12. 1 5. And how and in what sense I understand the Birth of Christ in the Saints I refer to the 4th Paragraph of this Section XX. Page 254. And this is as proper a Death as when a man dieth for when a man dieth his soul dieth not in it self but it dieth unto that Fellowship it had with the body by reason of the Vital Union betwixt it and the body being broken Here Note I acknowledge this passage is not safely worded therefore I retract it For tho I had very safely asserted That the Life af Christ viz. The Principle of the Divine Life in men never dieth in it self but only as to men when they commit great and heinous sins whereby they are said to quench the spirit and crucifie the Son of God afresh to themselves after they had known a divine quickening yet the Union betwixt the soul and body of a man being broken is more properly a Death the other I take to be understood rather figuratively than proper For when the Vital Union betwixt Soul and Body is broken the Soul doth wholly cease to act in that body while it is dead But Christ ceaseth not oft times to act in a dead soul but doth oft act in it by sharp Reproof and Conviction for its sin and also by new and fresh Visitations of his Life and Love in order to quicken and renew it again Moreover the Soul and Body of a Man are so united that they make up one Person but so are not Christ and the Soul united as to be one Person for that would make every Saint to be Christ The Union betwixt the Soul and Body of a Man is a Personal Union whereby every Action of the body is chargable upon the Person according to that true Maxim Actiones sunt suppositorum i. e. Actions are of Persons as what the hand doth the Man whose hand it is is justly said to do it whether Good or Evil. But the Actions of Mens Souls in whom Christ is are not chargeable upon Christ for as Christ is no wise chargeable with the least Sin that the Soul Acteth so when the Soul repenteth and believeth c. That is not Christ that repenteth and believeth in that Soul Christ indeed is the Author and chief efficient cause of true Repentance and Faith in believers but he is not the subject of reception This excellent Union betwixt Christ and true Believers is compared in Scripture to that Union betwixt the Head and the Body the Vine and the Branches the Foundation and the Building but it is better felt by the Faithful than it can be defined by the best of words for it is unspeakable and yet is incomparably short of that Union that is betwixt the Godhead and Manhood of Christ which is a Personal Union So that the Man Christ is God yet so that the Manhood is not the Godhead And the Union betwixt Christ and Believers is by their Faith in him and Love to him by which Faith and Love as they are United to his Spirit and Measure of his Life and Grace in them so thereby they are United to the Man Christ in Heaven and to that fullness of Grace that dwells in him as every Member of the Body as it is United to the Life in that Member so it is to the Head and to the Life that is in the Head and as all the Members in the Natural Body are United both to the head and to each other so all the faithful are United to Christ and to one another The Reader that is willing to know my sense further as to these weighty matters above-mentioned relating to Christs Birth or Formation in the Saints and their Union with him may read if they please my Appendix to the General History of the Quakers by G. Croese Printed at London this present Year 1696. SECT II. Containg diverse Explanations and Emendations of Passages in my Book called The Universal free Grace of the Gospel Asserted Printed 1671. TItle Pag. Proved by many infallible Arguments in the evidence and demonstration of the Spirit of Truth Here Note That I had the Evidence and Demonstration of the Spirit of Truth on my side in diverse of the Arguments I have used in that Book I still believe but whereas on a further consideration and more mature Judgment I find diverse Passages in that Book that need correction therefore I Acknowledge my Weakness and Rashness in ascribing all the Arguments in that Book and my whole way of Arguing on that subject to the Evidence and Demonstration of the Spirit of Truth and I freely and most willingly retract that clause both here or any where else in any of my Books where I have used it so far 〈…〉 have ascribed any saying or Passage to the Spirit of 〈…〉 that is not according to the Testimony of the Holy 〈…〉 the Spirit of Truth leads into all Truth and into 〈◊〉 but Truth therefore whoever ascribes whether I or any Man else any untruth or Inpertinency or undue Application of Scripture to the Spirit of Truth however unwittingly they so do as what I did was unwittingly they do greatly Err and Sin in so doing And my sin and error herein I freely confess trusting in the Mercy of God for Christs sake for the pardon of that and all my other Sins I. Pag. 4. That God by an Eternal decree hath wholly passed by the most part of Men and left them in Darkness without any Light to shine in their Darkness that can possibly at any time Lead them out of it Doth not this discourage People Here Note That it is this which I mainly opposed in my Book Viz. The decree of absolute reprobation making salvation impossible to the greatest part of Mankind And on the other hand I earnestly plead for the Universality of the Light Word Grace and Spirit of God towards and upon all In a day of Visitation for making salvation possible unto them compared with p. 110. And in this Testimony I remain against that absurd Doctrine of absolute

that it was my principal Aim and Design in that Book to prove and demonstrate the Truth of that Principle which I am well satisfied as to the main I have truly done by divers effectual and solid Arguments and therefore I adhere to what I have delivered in that Book as to the main yet I freely acknowledge that divers of the Arguments I have used to prove the Truth of that Principle are not so proper and demonstrative nor are several places of Scripture from which I argued so duly applyed to that effect as Rom. 10. 7 8 9 10. and the several Parables brought in Arg. 10. from p. 60. to 65. Titus 2. 11 12. 1 Cor. 12. 7. Therefore the undue Application of these places of Scripture or any others that can be found in my Book to that effect I freely Retract which though they necessarily respect the inward Principle of God's Grace Word Spirit Light c. yet these places are not to be understood only and alone of that but respect that bright Gospel Dispensation that had then appeared in the World by the Apostles preaching which was accompanied with new superadded Illuminations in the Souls and Hearts of Believers tho' all coming from one Fountain one God one Christ and one Spirit as much differing from and as much excelling and surmounting any inward Illumination given to all that part of Mankind where the Apostles Doctrine concerning Christ Crucified and Raised again did not come as the Light of the Sun after he is risen excells that which shineth in the Night time which is a Scripture Comparison that compareth the state that the Gentiles generally were in before God visited them by the Preaching of the Gospel in the Ministry of the Apostles and their Successors to the Night but the State of the Believing Gentiles who had received the Holy Ghost by their Ministry to the Day which very Distinction I had noticed in the stating of the Question p. 8. of that Book And that bright Dispensation of the Gospel that did visit the World by means of the Apostles Ministry and their true Successors was like the rising of the Sun that may be said to be truly Universal and the Grace of God that bringing Salvation did appear unto all as the Sun is truly said to rise unto all and to bring day unto all tho not at one and the same time and Christs Prophecy which then began to be fulfilled and was in great part fulfilled in the very time of the Apostles must be fully and compleatly fulfilled that the Gospel of the Kingdom shall be Preached in all the VVorld which is to say not the Inward Principle only and alone but the Doctrine of Christs Birth Death Burial Resurrection Ascension c. As is plain from his own words wherever this Gospel of the Kingdom shall be Preached this also shall be told what this VVom an hath done for she hath done it for my Burial But that many were saved by Christ through Faith in him before that time and before his coming in the Flesh as well among Gentiles as Jews Inothing question as I never did IX Pag. 72. But let the Scriptures be searched throughout and it shall never be found that any are simply Condemned or made Inexcuseable for Adam's Sin but for their own Sins in the first place and for those of their Ancestors but consequentially this is the Condemnation of the World saith Christ that Light is come into it and they Love Darkness c. But no where it is said this is their Condemnation simply that Adam Sinned Here Note That whereas in my Book above-said I did draw one of my Arguments from the Righteousness of God to prove an inward Principle of Light given to all Men in order to salvation let it be considered that I did Argue from the Righteousness of God not simply considered but with respect to a New Dispensation of God towards Mankind since the Fall for in the same p. 72. I say If God hath De novo or of a New given unto all Men a sufficient Principle of Light and Life to do his will then he may say as in Isaiah and now O Men of Judah and Inhabitants of Jerusalem what could have been done more to my Vineyard that I have not done in it Viz. In point of Righteousness he hath done all that was needful to clear his Justice c. In my way of managing this Argument tho effectual and solid in the main and as to the substance of it yet as with respect to diverse weighty Circumstances in Answering Objections against it I am dissatisfied with the method I there used from pag. 67. to pag. 72. Therefore what is there generally said by way of Answer to some Objections there made let it be as unsaid for the Coments of these 5 pages in diverse things not being clear I retract yet still adhering to the substance of the Argument there brought and to the main Answer that may suffice to all these Objections I did give p. 72. Viz. That none are simply Condemned and sem to Hell for Adams Sin for I cannot agree to that uncharitable opinion that any dying Infants Perish or suffer the Fire of Hell Fire simply and only for Adams Sin what God in strict Justice might do is one thing and what he will do is another Moreover as I have formerly in that Book affirmed p. 69. That there is a Seed of Sin Transmitted from Adam into all his Posterity in the Natural Birth which becomes the Original Sourse and Spring or Root of all Actual Transgressions wherever it Springs up in which all Sin is Committed I still affirm But to Answer all these Objections and Questions that are raised about the manner of its Conveyance and being Transmitted as it pusled the worthy Ancients Augustine and Hierome and others to Answer Pelagius and his followers who used to ask Per quas rimas by what chinks that Seed of Sin and Defilement entred Adams Posterity and is Transmitted through the most Holy Parents that ever Lived in some Degree to their Children so I confess it pusseth me especially upon the common Principle that the Soul of the Infant is instantly Created in the Mothers Womb and that other Principle that the Soul is by Carnal Generation is most absurd But what my reason cannot comprehend my Faith teacheth me to believe and so I believe that their is a Principle Seed or Leaven of Sinful Defilement conveyed generally through all Adams Posterity in the Natural Birth because I find many places of Scripture that sufficiently prove it by means whereof Infants on the Breasts and in the VVomb are not clean but defiled and therefore need the New Birth and washing of Regeneration as really as adult persons And they do all need that God be merciful to them for Christ's sake that died for all men they being a part of mankind and that the vertue efficacy and merit of Christ's Sacrifice of himself upon the Cross