Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	transgression_n	6,929	5	10.8054	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80811	The magistrates authority, in matters of religion; and the souls immortality, vindicated in two sermons preach'd at York. / By Christopher Cartvvright, B.D. and Minister of Gods Word there.	Cartwright, Christopher, 1602-1658.; Leigh, Edward, 1602-1671.	1647 (1647)	Wing C692; Thomason E401_32; ESTC R201801	22,915	44

it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. to stand or appear in judgment before him to be judged and sentenced by him For it is appointed unto men to dye once so after this the judgment Heb. 9.27 That gave it that created it and infused it into the body see Gen. 2 7. The words being sufficiently explained I come to the Observations to be gathered from them Observ 1 And the first is this That the body is mortal Then shal the dust i. e. the body return to the earth as it was The Apostle cals the body in respect of its condition here mortal body Rom. 6.12 and so Rom. 8.11 It s called a Tabernacle 2 Pet. 1.13 14. 2 Cor. 5.1 A Tabernacle hath no foundation as a house hath only is made fast with cords and stakes but the cords are soon loosed and the stakes pluckt up and so the Tabernacle dissolved It s said Iohn 1.14 that the word was made flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read it See Beza dwelt among us but the word signifieth to abide in a Tabernacle it imports that Christ had a mortal body But how comes it to pass that the body is mortal did God make it so at first No had man continued such as God first made him he had never died His body indeed being compacted of corruptible matter was naturally apt to be corrupted but by a supernatural power it should have been preserved from corruption Augustine speaking of man as he was at first created of God saith wel mortalis erat conditione corporis animalis immortalis beneficio creatoris i. e. In respect of the natural constitution of his body he was mortal but through the goodness of his creator he was immortal It was sin that brought mortallity What day soever thou dost eate thereof viz. of the forbidden fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt die i. thou shalt certainly die so God threatned Adam Gen. 2.17 Not that immediatly upon his transgression his soul should part from his body but immediately he should become mortal and subject to death as Symmachus did wel interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. thou shalt be mortal In this sense are the very same words used 1 King 2.37 It shal be said Solomon to Shimei that on the day thou goest over and passest over the brook Kidron thou shalt know for certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt die i.e. thou shalt certainly die Shimei died not that very day but then immediately his life was forfeited and he made himself liable to death Whensoever Solomon should please to inflict it upon him And thus it was with Adam upon his eating of the forbidden fruit presently the sentence of death passed on him dust thou art and to dust shal thou return Gen. 3.19 Thus Adam by his transgression made himself mortal Yea and not himself only but all his posterity also For all were included in him and his sin was the sin of all and so in him all became mortal In Adam all die 1 Cor. 15.22 viz. because in Adam all did sin By one man namely Adam sin entred into the world and by sin death and so death went over all c. Rom. 5.12 Obser 2 I pass to a 2. Observation viz. this That the soul is immortal the spirit doth not go to the earth as the body but doth return to God that gave it True it is there is a death of the soul a death in sin Ephes 2.1.5 And a death for sin Revel 20.6 It is there called the second death because there is another death for sin before it viz. The death of the body which death as hath been shewed came by sin and for sin but after this comes a second death for sin if sin be not remitted through Christ viz. The condemnation of the soul first and afterwards both of soul and body The first death is but temporal but the second death is eternal But this death of the soul whether in sin or for sin is but metaphorically and improperly called death The soul dies not so as to cease to be that substance which it was before in this respect it is immortal The bodie turns to dust but the soul subsists and remains for ever One in these times hath set forth a book purposely to prove the soul to be mortal in like manner as the body is mortal maintaining that when a man dies his soul dies as wel as the body A most gross opinion and directly contradictory to the Text in hand and to many other places of Scripture which by no art or subtilty can be eluded He would evade this Text that we have in hand by saying that it imports no more then what is said Psal 104.29 Thou takest away their breath they die and return to their dust But these places are not so parallel as he supposeth For the taking away of the breath which the Psalmist speaketh of is a cause of death and therefore at least in order of nature before death for so the cause is ever before the effect because God takes away from his creatures their breath therefore they die but here the spirits going to God is a consequent of death First a man dies and then as his body goes to the earth so his soul goes to God This clearly argues a subsisting of the soul when a man is dead and that the soul doth not die together with the body Test 2 So elsewhere in the Scripture the Spirit of God is plain and plentiful in asserting the souls immortality This day said Christ to the repenting and beleeving malefactor shalt thou be with me in Paradise How should he be that day with Christ in Paradise Not in respect of the body for so Christ himself was not that day in Paradise but in the grave And in respect of the body the impenitent theif was as much in Paradise as he to whom Christ made this promise Therefore it was in respect of the soul that he should be that day in Paradise and consequently the soul dies not with the body but subsists separated from the body The answer which the adversary gives to this place is to this effect for it is somewhat intricate that therefore Christ told the penitent thief that he should that day be with him in Paradise though it should not be until the resurrection for he grants that the body shal rise again and then the soul shal be re-united to it but wil have neither soul nor body to live until the resurrection because there is but as it were a moment betwixt death and the resurrection for that while a man is dead be it never so long he perceives no continuance of time being altogether without sense and feeling But what if a man be not sensible of time is there therefore none for that The 7 sleepers that are said to have slept from the time of Decius to the time of Theodosius about 200 years by this reason may be