Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	lord_n	soul_n	13,508	5	5.1021	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88635	A vindication of free-grace: in opposition to this Arminian position, (Naturall men may do such things as whereunto God hath by way of promise annexed grace and acceptation.) / First preached, after asserted at Stephens Coleman-steete [sic] London, by Mr. John Goodvvin. Also an appendix proving the souls enjoying Christ after death, afore the Resurrection, against some errours hereafter specified. Published for the justification of truth by S.L.	Lane, Samuel.	1645 (1645)	Wing L341; Thomason E275_3; ESTC R209881	66,752	86

acknowledge with thankfulnesse Gods long suffering and freedome of dispensation who might in justice have hurld thee from out of the womb the place of thy sinfull conception into hell the place of endlesse woe as he hath done multitudes and may now justly leave thee in all thy improvements to go with the five foolish Virgins to the gate through which the wise Virgins entred in ●nd yet shut thee for ever out of the bride chamber neverthelesse waite thou in Gods prescribed way abhorring thy self in all thine endeavours as being so far from ingaging God to give grace as that the loathsomenesse of them all may justly provoke God for ever to suspend his grace from thee Again in point of tryall sing not this requiem to thy soul I have earnestly laboured to reach the terms of the Covenant of Grace therefore certainly God hath added thereto the work 〈◊〉 faith because otherwise the Gospell could not be a Covenant of Free-Grace but contratily examine whether the powers of nature in thee be so carried up above themselves by divine operation as that they renounce and abhor thy most choyce improvements as having no worth no comfort in them and in steed thereof do cleave vigorously and intirely unto Christ as the onely fountain of all true comfort yea all this done so as in steed of finding matter of self-boasting in thine own improvements thou findest great ground of admiring the free dispensation of Gods over-powring grace working such a change in thee contrary to above thy self this being found may afford much comfort But I must totally though most abruptly decline further progresse Sir Post Script HAving laid by this Work of Vindication for diverse moneths and that in hope of commending it in some most convenient time to your perusall and finding after so long expectation multiplicity of occasions more and more flowing in unto you to the greater disappointment of such your convenient leisure as I hoped for poudring withall the so great importance of this matter so greatly concerning the doctrine of the Gospel to which as supream subordinate matters of order and discipline ought to give the right hand of pre-eminence I count it my duty without further delay to crave both your perusall therof as also your impartiall care and zeal to vindicate a truth so choyce and fundamentall so far forth as it hath been defamed that so after my being made by accident an occasioner of your defaming truth viz. by my former discourse I may by this be made the occasioner of your vindicating the same and that you also who after your most solemn under-taking to destroy the Arminian doctrines have laid again the main foundations thereof and so according to Pauls expression have made your self a transgressor may no longer continue so to be by upholding those rotten principles Which service for truth in all bumility and respect committing to your timely performance as you are a pr●mover of truth I devote my self steafastly to continue Tuus usque ad Aras veritatis SAMUEL LANE Certaine Reasons alleaged to prove the Souls enjoying CHRIST after death before the Resurrection And that against these three ensuing errours 1. That the Scripture speaks nothing of the state of the Souls from Death to the Resurrection 2. That it no where declares the Soules happy 〈◊〉 glorious state from Death to the Resurrection 3. That the Soule is mortall and dyeth with the body ABout which I shall only alleage one proof viz. 2 Cor. 5. v. 6 7 8. Whereof a word touching the coherence The Apostle having in the foure first Verses spoken of 〈◊〉 eternall house in Heaven and of their gor●ing to be clothed upon therewith laying down v. 5. two grounds to prove that they shall be clothed therewith testifying that assurance v. 6. Therefore we are alwayes confident he proceeds in the middle of v. 6. to discusse the happiness of the soule after death as also his desire thereof Knowing that being present in the body we are absent from the Lord and consequently that our presence therein is matter of disadvantage which he proves by the reason annexed v. 7. For we walk c. viz. whilest in the body by faith or by believing the glory to come the things not seen as in cap. 4. v. ult And not by sight i. e. a beatificall vision of glory And thus the teams walk describes glory to come Rev. 3.4 Shall walk with me in white Yea thus also our being with and beholding God are put together Iohn 17.24 May be with me and behold c. Implying that when our state is changed from being present in the body and absent from the Lord as v. 7. into an absence from the body and presence with God as v. 8. then we shall walk by sight And that this is fully implyed appears because the not walking by sight is alleaged to prove absence from God and therefore contrarily presence with him must argue walking by sight Next in v. 8. he further inlarges upon the former beginning thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may well be rendred we are confident therefore or from those grounds foregoing namely the disadvantage of our present state exprest the advantage of the future implyed And thus the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere used for which of many places see especially 1 Ioh. 4.18 where t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the therefore that feareth for though some translations omit therefore yet the sense necessarily requires it because that last clause is a conclusion drawn● from the major or main proposition beginning the Verse There is no feare in love therefore he that feareth c. It followes And we are willing or approve rather to be absent out of the body present with the Lord of two states preferring the better And so he doth Phil. 1.23 Destring to depart and to be with Christ which is far better better then what see v. 22. then ●o live in the flesh 〈◊〉 All which may be summ'd up thus as we know that in stead of our earthly house dist●lved we shall be clothed upon with one eternall which we gr●●● after● so we know that in the mean time that is to say the time of the soules absence from the body we shal be 〈◊〉 with the Lord 〈…〉 〈◊〉 in the ●o●y Which being t●u● opened 〈◊〉 shal 〈…〉 Frist against the first error viz. That the Scripture speaks nothing of the state of the soul from death to the resurrection and that 〈◊〉 If the 〈…〉 the state of the soul when absent from the body then the Scripture declares what the state therof shal be a●ter death unto the Resurrection But the former is true that the Scripture declares the state of the soul when a●●ent from the body for Paul confidently concludes it shal then be present with the Lord. The Fat●er therfore that the Scripture declar● what the state of the soul shall be after death c. is as evident because there being

no time wherein the soul can be absent from the ●ody besides the time between death and the Resurrection therefore what the Scripture speaks of the soul as ●●sent from the body can concern only the state of the soule between death and the Resurrection at which resurrection the soule becomes present in the ●ody againe The second errour following upon the former viz. That the Scripture 〈◊〉 where declares the happy or glorious state of the soul from death to the resu 〈◊〉 〈◊〉 may be thus destroyed If the Scripture doth determine the state of the st●t● from death to the resurrection to be more desirable the● the sta●● of the soul before death living by faith then 't is certain that the Scripture declares the state of the soul happy after death But the former that the Scripture doth determine the state of the soul c. i● true for the Apostle expresly desires that state which shall be when the soul in absent from the body rather then the life of faith in the body The latter the● that the Scripture concludes the state of the soul to be happy after death follows inevitably because as the state thereof when absent from the body by death could not be more desirable then living in the body by faith except it were more happy so being the more happy of the two ●s therefore tran 〈◊〉 〈◊〉 ly happy in it self because that state which is lesse happy even the life of faith is throughout the Scripture declared a happy bl●●●ed state in it self Secondly if the soul from death to judgement shall be present with God the certainly the state thereof shall be a state of glory But the former that the soul shall be then present with God Paul is most con●ident of The latter therefore that this shall be a state of glory followes clearly because the state of glory is throughout the Scripture described to be a being present with the Lord or walking with or being with the Lord or with the Lambe as frequently throughout the Revelation so 1 Thess 4.17 Io● 7.14 Yea thirdly if the soul after death shall see that glory the things eternall c. which in the body it only apprehends by faith then certainly the state thereof after death shall be a state of glory But the former is fully implyed as is before clearly proved The latter therefore that the state thereof after death shall be a state of glory followes necessarily because the Scripture frequently makes the seeing or beholding Gods glory to be the speciall and eminent effect of the state or glory for which besides Ioh● 17.24 fore-mentioned see Matth. 1● 20 Heb. 12.14 Rev. ●2 4 Yea further because the seeing of his glory cannot but transforme th● beholders into a state of glory according to that 1 I●●● 3.2 We shall be like him s● we shall see 〈◊〉 as he is So 2 Cor. 3 2● upon beholding by faith we 〈◊〉 cha●ged much more seeing God as he is And whereas it may be here objected and that truly That the Scripture alleaged in the two last reasons do refer to the state of glory at the Resurrection and not to any state preceding yet because the state of the soul when absent from the body is here described by these very ●ea●●● of seeing and being with the Lord which elsewhere describe the perfect state of glory therefore both states must needs be the same in nature or quality though not in degrees both having the self same description The third errour That the soul is mortall and dy●● with the body must f●ll if the Arguments against the former errour be avail●able for if the soul be happy after death then not mor●all But yet I shall adde one Argument against this third errour viz. If the soul when absent from the body shall be present with the Lord as really as 't is present in the body before death then certainly the soul dyeth not with the body But the former that the soul when absent c. is true for the Apostle expresseth the presence of the soul with the Lord by that very word whereby he expresseth the presents of the soul in the body both which therfore ●●port a like reall presence The la●er therfore that the soul dyeth not with the body followes necessarily because as the soul cannot have existance or be present in the body except it lives there so much les●e can it be present with God that quickneth all things 1 Tim. 6.13 except it lives with him Seeing then the soul is present with the Lord as living after absent from the body therefore it dyeth not with the body Object But possibly some may say you under●●ke to prove the state of the soul from that Scripture which doth not at all mention the soul Answ For answer though the soul be not expressed yet that the state of the soul is meant there is most evident because there is an apparent division made between soul o● body both in v. 6. We being present in the body wherein is exprest both the body and we present in it And againe v. 8. there is a body and then we to be absent from it and present with the Lord which we being to expresse Paul and other Believers must of necessity be understood of their personall essence but their corporall essence it cannot be for the body is exprest besides in both Verses by we therefore must needs be meant the soul as appears undeniably because there is nothing besides the body that can be of the essence of man but the soul alone And therefore when the Scripture speaks distinctly of an humane person it divides him into these two parts Soule and Body so Matth. 10.28 or into minde and flesh so Rom. 2. ult Secondly another Argument might be urged from that clause we w●lk by faith if compared with the Context which clause by faith holds forth the proper act or state of the soul before death for with the heart man believes Rom. 10.10 though soul be not exprest and so v. 8. holds forth the act and state of the soul to come after death though soul be not exprest there Object But there is yet another Objection viz. That the 〈…〉 the set day of recompensing every man according to what he hath done a● 2 Cor. 5.10 and many like places and therefore it seemes contradictory that the soul should at all partake of that recompence before the set time For answer though the Scripture denominate the day of judgement to be the great day of recommence yet this proves not that the s●●●● of men are altogether excluded from glory and wrath till then because 〈◊〉 Scripture doth frequently ascribe the p●o●er denomination of a work 〈◊〉 the last accomplishmention or finishing of it though much of the work be●●●● before to clear which for brevity lake I will only instance in the ●●●●●sions of Scripture touching this ve●y day of recompence which is called Ephes 4.30 the day of redemption now as that cannot be understood ●●●●sively as if the Saints receive no part of their redemption till th●● 〈…〉 most evident 1 Pet. 1 1● that the Saints do in a degree pa●●●● really 〈◊〉 redemption here by being 〈…〉 their vains ●●●●●sation through the pretious blood of Christ but 't is therefore call'd the day of redemption because then shall be the consummation thereof both in soul and body the body being then raised which therefore is called distinctly in R●● 2. ●3 the redemption of the body So is it also the day of recompence not exclusively as if God conferred no happinesse on the soul till th●n but because then the happinesse shall be perfected ye● the glory of that rec●●p●●ce th●● shall be so transcendent as that the ●ec●mp●●●e which the soul shall receive in the ●ean time may in comparison of that m●st perfect re●●●pence be counted as no recompence according 〈◊〉 that paralell expression 2 Cor. 3.10 Even that which was made glorious had 〈◊〉 glory c. In the manner this day of redemption is called the ad●pti●● as in that R●● ● ●● Waiting for the adoption the redemption of our body not that the Saints 〈…〉 not of adoption till the redemption of their bodies for in vers ●6 ●5 〈◊〉 ●●●●fore they are expresly sh●wed to be the ad●●ted s●●s of God 〈…〉 ●●●ving the spirit and 1 I●●● 3. ● Now 〈…〉 the sons of God that 〈◊〉 present priviledge So that the perfect possession of that ●●●●●●ance of Gods sons whereto they are adop●ted in called adoption as it act●ally accompl●sheth the priviledges of adoption though they be really adopted before FINIS Imprimatur Ja. Cranford