Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	abraham_n	day_n	zion_n	16	3	9.6888	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54120	The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.	Penn, William, 1644-1718.; Whitehead, George, 1636?-1723.	1674 (1674)	Wing P1266; ESTC R37076	464,302	582

all John 3. 31. and the Flesh of the Son of man which he gave for the Life of the World is that Bread which came down from Heaven Joh. 6. 50 51. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you ver 53. Yet that the Name Son of Man was applyed to him as a Sufferer and as he said so shall the Son of man be three Dayes and three Nights in the Heart of the Earth Math. 12. 40. I deny not but this doth not limit him from being called the Son of Man in a higher State also each of God's Prophets might be called as divers were a Son of Man but Christ the great Prophet the Son of Man the Apostle distinguisheth between the first man and the second man thus The first man is of the Earth earthly or human the second man is the Lord from Heaven 1 Cor. 15. 47. therefore the second man is not human in their Sence nor consisting of a human or earthly Body as the first man and Ephes. 4. 9 10. now that he ascended what is it but that he also descended first into the lower Parts of the Earth he that descended is the same also that ascended up far above all Heavens that he might fill all things and Phil. 3. 21 who shall change the Body of our Lowness that it may be fashoned like unto his glorious Body c. Now if it should be read according to these Baptists Sence it must be who shall change our vile Bodies that they may be fashoned like unto his human Body as if they were not such already and how disproportionable is it to say Christ consists of a human Body of flesh blood and bones in Heaven but the Saints must have a spiritual glorious Body in the State of Glory hereafter yet to prevent these mens Scruples concerning our owning the man Christ or the Son of man in Glory I tell them seriously that I do confess both to his miraculous Conception by the Power of the holy Spirit overshadowing the Virgin Mary and to his being born of her according to the Flesh and so that he took upon him a real Body and not a fantastical and that he was real Man come of the Seed of Abraham and that he in the Dayes of his Flesh preached Righteousness wrought Miracles was crucified and put to Death by wicked Hands that he was buried and rose again the third Day according to the Scriptures and after he rose he appeared diversly or in divers Forms and Manners he really appeared to many Brethren 1 Corinth 15. and afterwards ascended into Glory being translated according to the Wisdom and Power of the Heavenly Father and is glorified with the same Glory which he had with the Father before the World began being ascended far above all Heavens that he might fill all things whose Glory is Incomprehensible and beyond the Apprehension of Human Capacities VI. Of Jesus and his Body of Man and the Body of Man WHereas H. G. cavils at my speaking distinctly of the Body of Jesus in that Joseph of Arimathea begg'd the Body of Jesus and to confute me herein he instanceth that of the body of Saul and saith that the Case is the same and the body of Moses which the Devil disputed about p. 39 40 41. but in this I cannot see any valid Matter to his purpose nor wherein he can intend it unless he believes that the Soul or spiritual Existence of man dyes with the body and the Devil did appear wiser then he concerning this distinction in that his disputing about the body of Moses does imply a distinction between Moses as to his immortal Existence and the body of Moses and that he did not confound them as this man doth who concludes Jesus Christ to consist of a human Body of Flesh and Bone which the original Being of no man properly consists of though to prevent Cavils and for 〈◊〉 sake I 'll grant him thus much that the Name Jesus Christ is indifferently and mutually applyed both to his spiritual being and to the body he took upon him and that distinctly in Scripture although the Names Messiah Jesus Christ the Anointed the Image and Glory of the invisible God the Word the Light the Life c. do more eminently and more originally belong to him as he was before he took that body upon him which he called this Temple and it was called the body of Jesus Whereas H. G. sayes What a strange Epitath would this Man write upon a Tomb-stone he cannot write here lyes the Body of Thomas or William c. but rather thus here lies the Thomas of Thomas p. 41. Reply This more properly falls upon himself in not admitting that distinction touching Jesus and the body of Jesns but their concluding and confining Jesus Christ as to confist of the meer body of flesh and bone and that he could not be Jesus Christ the Saviour before he took upon him that body by which this man cannot write Here lies the body of Thomas or William c. which implies a belief of an Immortality of the man as to his Spirituality but rather here lies the whole man Thomas or William without admitting of any such Immortality and yet I will grant him as before that the Word Man is indifferently applyed to either the spiritual Being or Body of man as there is an inward man and an outward man 2 Cor. 4. 16. And as God created man in his own Image and yet it s said he formed man of the Dust of the Earth Gen. 1. 27. and Chap. 2. 7. and it s said That the rich Man dyed and was buried which was his Body and in Hell he lift up his Eyes c. which could not be that Part which dyed and was buried but the immortal part or Soul Luke 16. 22. 23. yet the Word Man most properly and originally as God created Man in his own Image belongs to his spiritual Existence or Being for the Earthly Body was not the Image of God But farther let the Reader observe how evidently H. G. has contradicted his foregoing Stuff for a human Christ consisting of a Body of meer Flesh and Bone against my distinction concerning Jesus and his Body that was put to Death and buried which was also raised as where he speaks distinctly of Jesus and his Body p. 33. and confesseth that Christ came in the Flesh p. 36. that he hath an outward glorisied Existence that he hath a body p. 46 47. Christ's crucified Body p. 50. the Body that was prepared for him p. 79. He did assume our Nature p. 80. He had the very Form Shape and Fashion of a Man p. 81. And what He or Him was this he speaks of Was it not Christ the Son of God the Anointed And to his arguing That if Jesus Christ continues a man for ever then he hath a Body of Flesh and Bone forever This doth not follow

Terrestrial Body of the Righteous and hence to argue for Immortalizing that Dust which that Body returns to it implieth thus much that Only the Bodies of the Children of God who are counted worthy shall rise and how agrees this with our Opposers Intention 3. Moreover while Christ intended by his Answer that those that were counted Worthy c. even the Children of God and such as lived unto God were the Children of the Resurrection and that they cannot dye any more c. This agrees with his Answer to Martha Joh. 11. 24 25 26. I am the Resurrection and the Life he that believeth in me though he were dead yet shall he Live and who soever liveth and believeth in me shall never dye Though this be a plain asserting of the Resurrection yea and that of the Dead yet it is as plain a Diversion as far remote from the carnal and gross Thoughts and Apprehension that the Jews in that Age had of the Resurrection as his Answer to the Saducees was from their gross Thoughts about it Concerning the Scope of these words of Christ before cited He saith There are different Apprehensions Some conceive that Christ hereby proves the Immortality of the Soul which the Saducees denyed as appears Act. 23. 8. for if there be no Soul of a Spiritual Nature in Man it must needs be Mortal as his Body and by Consequence the Resurrection of the Body The Saducees denying the Resurrection of the Body because they denied the Immortality of the Soul as these Interpreters conceive Others that Christ intends only to prove the Resurrection of the Body So Calvin Others that Christ intends both directly So Beza Diodati And from these Differences T. D. differently frames his Argument several times p. 76. From hence it is observable that this Man not seeing with his own Eyes proceeds to argue doubtfully from the different Apprehensions and Conceptions of others viz. Some Conceiving 1. That Christ hereby proves the Immortality of the Soul and by Consequence only the Resurrection of the Body 2. Others that Christ intends only to prove the Resurrection of the Body 3. Others that he intends both directly See how these Learned Men and Students differ and oppose each other in their Apprehensions and Conceivings and what Certainty can we expect from T. D. their Schollar And how came he to undertake such a Controversie about such a weighty and mysterious Point upon such dubious and uncertain Grounds as only mens different Apprehensions Conceivings and Consequences can produce or amount to which argues more Confidence then Knowledge in him And T. D. to vary his Arguments thereupon from his uncertain Conjectures and fallible Judgment as with him it is either thus or else thus or more plainly thus c. 1. They whos 's God God is shall rise from the Dead God is Abraham's Isaac's and Jacob's God Therefore they and all other Believers shall rise again Or else thus 2. They whos 's God God is after Death shall Rise again c. 3. Or the Argument may be framed more plainly thus viz. If God be under a Promise to Glorifie the Persons of Abraham Isaac and Jacob then their Bodies must rise again but God is under such a Promise Ergo pag. 77. Answ. 1. That God is the God of the Living both of Abraham and all Believers 2. They all live unto God in Righteousnes here and Glory hereafter 3. He that liveth and believeth in me saith Christ shall never dye These prove the blessed Resurrection of the Children of God who are Children of the Resurrection But what Proof hath he produced herein of the self-same Earthly numerical Body's rising His Assertion being the Resurrection of the Body in general his Proof is the Resurrection of those whom God is the God of viz. Believers and that their Body must be glorified which so far as Christ intends is granted That in the World to come they are equal unto the Angels what is this to the Earthly Elementary Bodies of all in general which Angels do far surmount and transcend in Glory Neither hath he by all that he hath said proved that the Promise of Eternal Glory he mentions extends to the same Earthly Body of Flesh and Blood that now is after dissolved to Dust or its first Elements or that it is capable of that Glory which is Eternal though the Believer be as in his Spirituality or spiritual Body glorified Now as touching the Promise of God to Abraham and his Seed it was not only of a Temporal Inheritance or outward Canaan but also of an eternal Inheritance of Life and Glory for the Injoyment whereof they had a two-fold Capacity an Outward and an Inward a Natural and a Spiritual and so far God was their God in each But that the Eternal Glory was promised to the Terrestrial or Natural Body of Abraham c. T. D. though he runs on with it and takes it for granted doth meerly beg the Question as if Abraham in his new Spiritual and Glorious State were but a Part of Abraham and consequently not fully Capable of absolute Felicity without the Dust of his dissolved Cloathing being immortalized I understand not that they 'l admit of any new Creation of it to make it a compleat Body who are of the Anabaptist's mind And after the same manner he may as well say that all the Saints who are said to be in Glory are not perfectly in Glory but only in Part as but part of Abraham part of Isaac part of Jacob part of Moses part of Elias part of Paul c. are in Heaven in Glory or in the Rest which is Glorious and so of all the other as if when Moses and Elias appeared with Christ in the Mount to Peter c. it were not proper or true to say Moses and Elias but Part of Moses El●…as appeared And what Bodies appeared they in were they Human Earthly Bodies or Angelical and by this that they are not as yet absolutely Happy or at Rest without their little earthly Mansions or Tabernacles when they must needs enjoy far better viz. an Heavenly Cloathing and Mansion or House Eternal in the Heavens being the more Spiritualized and changed into Spirituality they are in a higher and more meet Capacity for that Enjoyment T. D. 2. God were not fully Abraham's God or did not fully make good his Promise if he Glorified one Part of Abraham and not another Answ. God in his Glorifying Abraham in a Spiritual Sate and Body that transcends all Earthly Bodies or that part as he calls it of Abraham which is Spiritual and therefore most capable of an Eternal Glory he shews himself to be 〈◊〉 God he being the God of the Spirits of all Flesh and most eminently of his Children and who hath all Souls in his Hand But in Answer to what he saith hereafter let us enquire whether the Promise of God to Abraham and his S●…ed of eternal Glory and Happiness cannot be made

in apt Resemblances obvious to the Sences as Tophet is ordained of old yea for the King it is prepared he hath made it deep and large the Pile thereof is Fire and much Wood the Breath of the Lord like a Stream of Brimstone doth kindle it Isa. 30. 33. and Bind him Hand and Foot and cast him into ulter Darkness there shall be Weeping and Gna●…hing of Teeth Mat. 22. 13. As also If thy right Eye Hand or Foot offend pluck it out or cut it off and cast it from thee as being better that one Member should perish then the whole Body should be cast into Hell where the Worm dyeth not and the Fire shall never be quenched Mat. 〈◊〉 29. Mark 9. 49. to the end Which still argues that the Impenitent and Wicked are liable to meet with real ●…orment and that he hath spiritually his proper Being and Habit consisting of such spiritual Parts and Sences having an evil Eye a polluted Mind and defiled Conscience covered with Guilt pressed down with the Body of Sin and perplexed with Horror wherein he both receiveth the Deeds 〈◊〉 in the Body and is capable of absolute Misery in the Fire which shall never be quenched where the Worm dyeth not As also it is said The Rich Man also dyed and was buried and in Hell he lift up his Eyes being in Torments and seeth Abraham afar off and Lazarus in his Bosom and he cried said Father Abraham have Mercy on me and send Lazarus that he may dip the Tip of his Finger in Water and cool my Tongue for I am tormented in this Flame Luk. 16. 23 24. When his Body was buried yet he had the Sence of Torments that seized upon him and a Sight of the other's Felicity which he himself had lost Therefore as Christ said I say unto you my Friends be not afraid of them that can kill the Body and after that have no more that they can do but I will fore-warn you whom ye shall fear fear him which after he hath killed hath Power to cast into Hell I say unto you fear him Luk. 12. 4 5. A Summary of the Difficulties in the Point in Controversie FInally The Controversie is run up to these Difficulties which I object upon our Opposers Doctrines and Conceptions 1st How the self same Bodies should arise compleat after dissolved to Dust without a New Creation appears not nor is it demonstrated by them 2. If a New Creation of compleat Bodies of the same Dust and Elements should be conceived or admitted it is Incredible that God should create any corrupt sinful or polluted Bodies thereof for perpetual Torments seeing his Works are pure And as Incredible that he should make a pure Body to be invested with the former Evil Habit of Sin and Corruption for perpetual Torment in Hell-Fire and to be sure the first Elements or Dust of dissolved ●…odies is as pure as at the first 3. If Infants be supposed to arise at the Stature of Men how can theirs be the self-same Bodies they were 4. How the Body of the Saints and Children of the Resurrection should be either a Celestial Spiritual Glorious or Angelical Body and they Equal unto the Angels in Heaven and yet the self-same Earthly Elementary Body that dissolveth to Dust c. such a strange Transubstantiation appears not unless that the Natural Body and the Spiritual the Terrestrial and the Celestial the Human and Angelical be both One and the Self-same 5. That the Soul should not enjoy her self in absolute Felicity or Misery in perfect Glory or Contempt in her proper Vessel or Cloathing spiritually without the Earthly Cloathing which is Dust appears not while the Children of the Resurrection are equal unto the Angels of God in Heaven which are absolutely Happy and the Devil and his Angels absolutely Miserable 6. We cannot believe that the Invisible Infinite God should be seen with the Bodily or fleshly Eyes after Dissolution not that Job intended he should see God with his Flesh or bodily Eyes It being in consistent both with his being an Invisible Eternal or Infinite Spirit and with the true spiritual Sight of him which Job received Job 42. 5. 7. That the Seed to which God giveth a Body as it pleaseth him 1 Cor. 15. and the Body given to it should be one and the self same Earthly Body is a non-sensical Doctrine and an apparent Incongruity 8. That the Terrestrial Bodies should be so desirable to the Souls of the Righteous after Dissolution for the compleating their Felicity and perfecting their Glory appears plainly inconsistent with their desiring here to be dissolved and to be absent from the Body to enjoy and possess a Building of God au House eternal in the Heavens Or that the Souls of the Righteous should be so variable as to desire to be absent from the Body and presently after Dissolution to desire the Resuming of the same Earthly Body or a Re-union to it This implicitely accuseth the Souls of deceased Saints with being in their Affections both Earthly Variable and Unquiet as in a kind of Purgatory Which we can never assent to Thomas Vincent's Illustrations ABOUT THE RESURRECTION Which we may look upon as the Sense of the Rest and as the Explication of their Doctrines and Opinions who are Opposing the Spirituality of our Testimony about the Resurrection Among which some Truths are intermixt though his gross and carnal Conceptions about the Point we cannot close with His Illustrations are in his Book entituled Christ's Certain and Suddain Appearance to Judgment Collected and Placed in his own Words as followeth for the Serious and Spiritual-minded Readers to judge of T. V. GIve me leave to illustrate the Resurrection a little further and here I shall endeavour to set it forth by an Allusion to that notable place Ezek. 37. and ten first Verses pag. 16. some thing like this will the Resurrection be at the Last Day Now the Bones and Bodies of all former Generations are scattered up and down in the Valley of the Shadow of Death some are sunk into the Deep others are buried in the Earth the Flesh is consumed and resolved into its first Elements and the Bones of some remain of others are mouldred into Earth Now when the Lord Jesus Christ the Son of God shall come down from Mount Sion which is above into the Valley of this inferiour World he will Prophesie over all the Bodies and Bones of all the Children of Men that are dead and speak unto them to Live he will say unto them whilft they lie rotting in their Graves Live he will say Awake ye that sleep in the Dust And Oh what a Noise and Shaking will there be then in the Ground What a clattering of Bones together in the coming of Bone to his Bone If the Body hath been quartered and buried part in one place and part in another as the Levite's Concubine who was divided into Twelve Parts and sent to the Twelve Tribes of