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_v	world_n	4,494	5	5.2227	4	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

although the Epicure and Atheist that lives like a beast thinks that he shal also die like a beast that ther 's no difference at all betwixt the death of a beast and the death of a man but that every way as the one so the other dieth also viz. as wel in soul as in body I pass to the 3d and last observation Observ 3 The soul immediately after death is judged of God In this respect its said when a man dies to go to God viz. to be judged by him for otherwise it is not true of every soul not of any soul of the wicked that it goes to God viz. so as to live with him and to love the blessed fruition of him Now that the soul immediately after its separation from the body comes to judgment appears by those places pre-alledged which shew that the souls of the godly immediately after death are in blessed happiness as 2 Cor. 5.8 Phil. 1.23 Apoc. 14.13 This argues that judgment doth pass immediately upon the soul and that it is forthwith adjudged either to its reward or punishment The same also may be proved by that of the rich man and Lazarus Luk. 16. Which seemes not to be as some suppose a meer parable but a parabolical history or a history related somewhat after a parabolical manner For that 1. Lazarus is there named whereas in meer parables the names of persons spoken of are not mentioned because the persons are but feigned And 2. parables are ever drawn from things outward and obvious unto men whereas our Saviour there speaks of things done in the other world Object 1 But some may object that 2 Tim. 4.8 Henceforth is laid up for me the crown of righteousness which the Lord the righteous judg shal give me at that day viz. of Christs coming to judgment in the end of the world So Col. 3.4 When Christ who is our life shal appear then shal we also appear with him in glory By these and such like places it may seem that there is no reward received after death until the general judgment And so divers of the ancients have thought that the souls are until the last judgment in certain receptacles neither in pain nor pleasure but only in expectation of that which is to come Answ But the meaning of those Scriptures which seem to favour that opinion is only this that the ful and perfect reward is not til the last judgment not but that the reward in some measure and in great measure too is obtained before that time as is evident by those other Scriptures which have been cited Yea comparatively just men departed out of this life are said to be made perfect Heb. 12.23 viz. in comparison of what they were here in this world though in comparison of what they shal be after the resurrection they be stil imperfect Object 2 But again it may be objected If the soul be judged presently after death what need is there of a judgment to come in the end of the world I answer yes 1. In respect of men because before only one part of them viz. the soul is judged but the body having been partner with the soul either in righteousness or in sin meet and requisite it is that the body also be partner with the soul either in the reward or in punishment We must all appear before the judgment seat of Christ that every one may receive the things done in the body according to that he hath done whether it be good or evil 2 Cor. 5.10 The things were done in the body and therefore as wel the body as the soul must be rewarded or punished Now this in respect of the body is not til the last judgment 2. In respect of God also besides the particular judgment which is immediately after death it is behoveful that there be a general judgment as there shal be in the end of the world viz. that so Gods justice may be made manifest Hereby reason of the prosperity of the wicked and the adversity of the godly the justice of God sometime is questioned yea denied Mal. 2.17 3.14 15. Therefore God wil have his justice vindicated and cleared All shal discern between the righteous and the wicked c. Mal. 3.18 But the difference betwixt them immediately after death is not discerned it appears not the judgment that then passeth upon the souls of men is secret and unknown to us Therefore meet it is that there be another judgment a general judgment wherein all shal be judged and that in the sight of all that so Gods justice may appear unto all Therefore the Apostle speaking of the last judgment calls that day a day of the revelation of the righteous judgment of God i. a day wherein the righteous judgment of God shal be revealed and made manifest to all the world See Mal. 3. and the last ver with Mal. 4. and the two first verses To make some Use and application of all Vse 1 First let us learn and be admonished to prize spiritual things above corporal and to labour for the welfare of the soul more then of the body True it is things needful for the body are to be looked after the welfare of the body is not to be neglected St. John desired earnestly that Gaius his body might prosper and be in health 3 Joh. 2. And S. Paul exhorted Timothy to have a care of his bodily health 1 Tim. 5.23 But the things that concern the soul are chiefly to be thought of the welfare of the soul is principally to be regarded First seek the Kingdom of God and his righteousness Mat. 6.33 Good reason seeing the body is mortal but the soul immortal The body is but as the Hebrews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the clothing or covering of man the soul is the man indeed Compare Mat. 10. 25 with Luke 9.25 Expende animam impende in animam Consider the worth of the soul and so take care for the soul This was the folly of that rich man Luke 12. when his barns were full he said Soul take thine ease eat drink and be merry for thou hast much goods laid up for many years Alas those goods were for the body not for the soul that might starve in the midst of such plenty This is the misery of the wicked what ever their outward estates be yet their inward man their heart is little worth as Solomon tels us Pro. 10.20 On the other side this was Pauls comfort that though his outward man the body perished yet his inward man the soul was renewed day by day 2 Cor. 4.16 This is the happiness of the godly that though otherwise they be in adversity yet their soul prospereth 3 Joh. 2. Though outwardly they be poor yet inwardly they are rich Apoc. 2.9 Thus Lazarus was rich though otherwise a poor begger and therefore was infinitely more happy then he that had abundance of the unrighteous Mammon but wanted the true riches Labor we therefore for these riches spiritual riches let out hearts be set on these which are eternal not on the other that are but temporal Labor not for the meat that perisheth but for that meat that endureth to everlasting life John 6.27 Vse 2 Secondly seeing there is a judgment to come after death and even a particular judgment immediately after the soul is departed from the body let us think of it and prepare for it the judgment of man may be evaded but there 's no evading of Gods judgment Whoremongers and adulterers God wil judg Heb. 13.4 Though man do not judg them yet God will He will render to every man according to his deeds Rom. 2.6 God doth sometimes exact judgments here but these are but preludia futuri judicii tokens and fore-runners of the judgment to come the judgments executed here are temporal but that hereafter is eternal Heb. 6.2 The prosperity or adversity of this life is but for a moment but after death comes either that welfare or that wo which endures for ever What can work upon us what can be of force to make us circumspect and watchful if not the consideration of the judgment to come Augustine saith it was metus mortis futuri judicii the fear of death and of judgment after death that brought him out of the gulf of sin wherein he was almost swallowed up and drowned S. Paul also testifieth of himself that knowing that there shal be a resurrection both of the just and the unjust he did exercise himself to have always a conscience voyd of offence c. Act. 24.15 16. See 2 Cor. 5.9 10 11. Eccles 12.13 14. But if we would be able to stand in iudgment we must not rely on our own righteousness but renouncing it as insufficient to justifie us before God we must fly unto Christ and lay hold on him and his righteousness see Psa 143.2 Phil. 3.9 Let us be sure that we be in Christ and then we need neither fear death nor judgment after death For there 's no condemnation to them that are in Christ Iesus Rom. 8.1 But let us know and consider that as there it follows they only are in Christ Iesus who walk not after the flesh but after the Spirit He that saith that he abideth in him must himself walk even as he walked 1 Joh. 2.6 As many as walk according to this rule peace shal be upon them and mercy and upon the Israel of God Gal. 6.16 FINIS