Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30019	Discourses and essays on several subjects, relating chiefly to the controversies of these times, especially with the Socinians, deists, enthusiasts, and scepticks by Ja. Buerdsell ...; Selections. 1700	Buerdsell, James, 1669 or 70-1700.	1700 (1700)	Wing B5363; ESTC R7240	90,520	247

after a way which cannot be apply'd to Melchizedec that is by entering into Heaven and offering himself a Sacrifice devoted for our Sins and by the Virtue of this Sacrifice presenting himself before God as our high Priest he still pleads in our behalf Melchizedec did Sacrifice and that not only with Bread and Wine as * Mariana on Gen 14. and Maldonatu● some suppose but also with bloody Victims suitable to the practice of that Age. But Christ only made one Sacrifice that of himself by which he put a period to all Sacrifices except the offering up our Bodies a living Sacrifice holy and acceptable which is our reasonable service alluding perhaps to what the Jews said of Adam that He was before sin all over a Sacrifice To this Parallel between the two Priesthoods it ought to be refer'd That the Christians like Melchizedec who was both King and Priest are styl'd a Royal Priesthood And the Author to the Revelations tells us that Christ has made us Kings and Priests an holy Priesthood to offer a spiritual Sacrifice Several of the Fathers deny that Abraham Isaac and Jacob and others of the Patriarchs ever kept any Sabbath and there is an ancient Maxim of the Jews that All the days of the Messiah shall be one Sabbath to shew the Piety of that happy Age that should consecrate every Day to the Almighty But to finish this Comparison Melchizedec was Priest of the most high God for the Name Jehovah was not yet known He banish'd all superstitious Worship from his Kingdom and instituted a pure Religion agreeable to the Laws of Nature The Religion of Jesus Christ in like manner triumph'd over Idolatry and wheresoever it appear'd gave a total stroke to Polytheism So groundless was that Calumny of the Jews which makes Jesus descended not from Abraham the true worshipper of God but from the idolatrous Thera whose Practice they make him to transcribe Thus just is the Parallel between the two Priesthoods AN ESSAY Upon the General Resurrection TO make my Thoughts more regular on this noble tho' common Subject I shall offer to prove First That there shall be a Resurrection of the Body Secondly That it shall be of the Body only Thirdly That it shall be of the same Body from which the Soul was separated First then There shall be a Resurrection of the Body Where I shall prove First That such a Resurrection has not any thing in it which carries the appearance of an Impossibility Secondly That it is in it self very probable and suitable to the Rules of true Reason And Thirdly That upon the prospects of the divine Promises and Predictions it is certain and beyond all question firm First The Resurrection of the Body has not any thing in it which carries the appearance of an Impossibility For if the Resurrection is impossible it is because that either the Power which is to perform this miraculous Act has not force enough to accomplish it or because the Subject about which it is employ'd is not capable to be rais'd after this wonderful manner But neither of these are true for tho' neither Man nor Angel could raise a dead Body yet it is within the compass of the Divine Power For First The Deity knows where the Particles and Atoms of the Bodies of the Dead are repos'd in what secret Cells they are lodg'd and what Changes they have run through since their separation from the Soul Secondly He can assemble these scatter'd Parts and unite them in their former harmony and beauty Thirdly He can command the Soul back to its ancient abode call it from Bliss or Woe to resume its former Partner so that these dry Bones shall live and become the same Man they were before their Dissolution And First the Deity knows where the Particles and Atoms of the Bodies of the Dead are repos'd in what secret Cells they are lodg'd and what Changes they have run through since their separation from the Soul For God understands all the invisible Passages of Nature and every small part of a Body and can trace it thro' all its turns and shapes whatsoever outward Frame it may assume He knows where the remains of the first righteous Sacrificer the first Example of Mortality which all Mortals must transcribe are dispos'd of as well as those of the last Man who shall be obnoxious to the Curse and shall be the last of those who shall return to Dust For whatsoever visible Figure our mortal Body may be invested with to Him it is undisguis'd and confesses it self The sinest Glasses can only help us to the sight of the Surface and external Contexture of some Bodies while several others may be of so nice and accurate a Frame as no more to be discover'd by them than by the Eye without their assistance But nothing can be so minute as to lie hid from the Understanding of God no more than any thing can be so glorious as to surpass it As in his Book all our Members were written which in continuance were fashion'd when as yet there was none of them so every Atom which belongs to us is known to Him who made us Tho' in the Prophet's Language we go down to the bottoms of the Mountains and the Earth with her Bars is about us or tho' we are cast into the deep in the midst of the Seas and the Floods compass us about and his Billows and Waves pass over us even this Darkness hides us not from Him but every Particle lies open to his view As God knows where the Atoms of the Bodies of the Dead are repos'd so Secondly He can assemble these scatter'd Parts and unite them in their former harmony and beauty He who could make Man out of the Dust and employ'd such a Profusion of Wisdom and Goodness on the liveless Clay as to advance it into the Image of God can surely restore the dissolv'd Fabrick and in the noble Expression of Scripture make our Bones flourish like an Herb. He can summon and re-call Man's divided Atoms from the Earth and from the Waves and reconcile their long estrang'd Parts to their ancient familiarity where they shall fall into their primitive Order and Situation after the separation in some for thousands of Years Tho' some among several Nations either out of a wild and salvage Barbarity or out of the most pressing necessity of which we have a mournful Instance in the Siege of Samaria 2 King 6. v. 26. in Scripture seem if it is possible to disappoint a Resurrection of other Mens Bodies by making them the Nourishment of their own yet God who knows where all those Particles abide which ever did belong to any Man's Body can call them from their secret Repositories to compleat the Body made imperfect by this unnatural Cruelty in order to be enliven'd by the Soul Thirdly God can command the Soul back to its ancient abode call it from Bliss or Woe to resume its former Partner so that

the Dead dwell in us he that rais'd Christ from the Dead shall also quicken our mortal Bodies by his Spirit that dwelleth in us So that a Resurrection of the Body is not only possible and highly probable but upon the prospects of the Divine Promises and Predictions certain As there shall thus be a Resurrection of the Body so Secondly This Resurrection shall be of the Body only And this Restriction is necessary to the overthrowing of an Opinion That the Souls of Men perish with their Bodies but yet so that both should be rais'd again at the last Day That they should both sleep in Darkness till the last Alarm and should both rise again at the finishing of all Things This Opinion was first started by some Arabian Bishops as we are inform'd by Eusebius St. Austin and Nicephorus and has been more vigorously in later times defended by great Pretenders to Reason Thus * Exam. 157 Err. p. 49. single ●dit Smalcius concludes That the Souls of the Saints are in a state of Sleep and suffer a kind of Annihilation and therefore are to be rais'd with the Body That † Contra Frantzium p. 409. it is doubtful whether the Spirit when it is parted from the Body can perceive any thing and whether it is capable of Pleasure till it is join'd with the glorify'd Body And in another * Contra Smiglec de Err. Arian c. 14. p. 149. place he expresly denies the Soul's resenting any Pleasure or Trouble without the Body Thus Crellius in his * c. 19. p. 134. Treatise concerning God and the Divine Attributes defines Angels in opposition to Men to be Spirits so perfect that they can subsist and act without a Body whereas an human Soul cannot And it may perhaps be enquir'd Whether the ingenious Hypotheses of late which have seem'd to level the distinction between different Species of Substance and so to break down the Boundaries between Spirit and Body have not help'd to abet this Opinion But to reply to this Fancy concerning the Sleep of the Soul In our Saviour's account of the different Fates of Lazarus and the Rich Man we find that the former was immediately convey'd to Bliss and the latter to Misery And granting that this is only a Parable or general Resemblance yet that it was an History of things truly transacted is the Opinion of * Ambros in Luc. Iertull lib. 4. contra Marcion Hilar. Enarrat in Psalm several of extraordinary Note yet the main design of it must be founded upon the Nature of Things and must shew that the distance is extreamly small between the Soul 's quitting the Body and its being transported to its final State Thus the Penitent Thief who was Crucify'd with our Saviour ascends forthwith after his Death from the Pains and Tortures of the Cross to the Joys of Paradise This Sleep or Rest of the Soul is chiefly grounded upon that usual Metaphor in Holy Writ by which Death is resembled to Sleep But the Scripture does not apply it to the Soul but the Body resting in the Grave that it may be awaken'd to a Resurrection For this would be wholly inconsistent with the Apostle's Assertion where he says that While we are at home in the Body we are absent from the Lord and that so soon as we are departed out of the Body we shall be present with the Lord. For to be with the Lord must imply a state of Felicity which Sleep is not but only of Inactivity and the Apostle's Argument would lose its force and would be no encouragement against the Terrours of Death if so soon as we are dead we should fall asleep sink into a Condition of Insensibility and till the Resurrection Be as if we were not at all The Soul therefore is not rais'd with the Body but is call'd from a state of Bliss or Woe to which it was remov'd immediately upon its separation from it to resume its ancient Mansion As this Resurrection is of the Body only so Thirdly This Resurrection shall be of the same Body from which the Soul was separated Which Conclusion bears a direct opposition to the Socinian Doctrin which affirms either that the Body some time before the Resurrection shall be * Smalc Exam. 100. Err. p. 33. de Divinit Christi c. 13. p. 79. annihilated by a Divine Power or if it is not thus annihilated yet that God will only raise a † Exam. 100. Err. p. 36. certain quantity of Matter sufficient to make up the Bodies of all Mankind and promiscuously infuse the Souls into it after that he has Organiz'd it fit for their reception But that the Bodies of the Dead shall be annihilated some time before the Resurrection is both against Revelation and against what some of our Adversaries seem more to admire Philosophy 'T is against Philosophy for the Divine Plato stiles Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which only supposes a separation of both parts not an Annihilation of either Thus in another place he affirms * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Timaeo tom 3. p 72. ● dit Serrant That when Death arrives the Fibres and Strings by which the Soul acted break and untwist just like the Rudder-bands of a Ship and she that is the Soul is left alone to roam at liberty and at random Against Revelation for the Scripture calls Death a returning to Dust a seeing of Corruption a sleeping Now that which returns to Dust which is corrupted which sleeps in the secret Repositories of Nature cannot be in a State of Non-existence It must have a Being how ignoble soever it is and how much soever changed from what it was in its State of Life Nor secondly is any other Matter rais'd and united to the Soul besides what fell How hard soever it is to settle the bounds of Identity and granting those Instances of Self-consciousness being united to all those different Subjects to make the same Person which one of the greatest Philosophers of our Age in his † ● ●ock's ●ssay Book 2. Chap. 27. Essay concerning Human Vnderstanding hints at yet this does not affect the Identity of the Rising Body For the Enquiry is not Whether the same Self-consciousness join'd to different Matter makes the same Person but Whether it is more suitable to the Doctrin of the Resurrection that God will raise the same or another Matter and unite it to the same self-conscious Principle That God will raise the same Body which fell seems most agreeable to Truth for most of those Arguments which prove that the Body shall rise at all seem to manifest also That the same Body shall rise For in the Identity of the Rising Body is founded all the Right and Justice of Rewards and Punishments Happiness and Misery which regard the Body For why should Man be blest for those Virtues in one Body which he practic'd in another Or why should this Body be tortur'd for Crimes committed in that Why should God