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	part_n	sin_n	5,392	5	4.9129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47125	The arraignment of worldly philosophy, or, The false wisdom its being a great hinderance to the Christian faith, and a great enemy to the true divine wisdom / by George Keith.	Keith, George, 1639?-1716.	1694 (1694)	Wing K143; ESTC R1585	27,083	30

by a divine illumination working upon their rational understandings as men For tho there is nothing that is supernatural in all these Arts and Sciences commonly taught in Schools or which surpasseth the common capacity of mens reason to understand them yet the invention or first discovery of them might have had a more immediately divine original as when Christ opened the natural eyes of the blind to see their seeing was natural after their eyes were open'd but the opening of them was supernatural and miraculous It being therefore the gross and hurtful Errors that did abound in the Gentile Philosophy that made Paul give such caution against it And the same Errors continuing among many called Christians at this day that spoil them by hurting yea destroying the Faith of some and hindering the Faith of others which were among the Gentiles in that day I have found a Zeal raised in my heart and a weighty concern upon me to point at divers gross Errors held professed and taught in this day by some called Christians as Doctrines and Principles of true Philosophy most of which were the very Errors of the old Heathen Philosophers and they are such as follow particularly the Platonists and Stoicks taught 1. That the Body is no part of a Man but a Prison and Grave to the Soul Hence they could not but deny the Resurrection of the Body after Death for no man after he is set free out of Prison has any desire to return to it again and also from this Error no doubt came that neglecting of the Body that Paul mentions Col. 2. 23. which makes me the more think strange of some at this day who tho they plainly profess they believe nothing of the Resurrection of this body or any part or parts of it yet they are but overmuch addicted highly to nourish and cloath it and that in a very high degree and have an extraordinary love to it and care of it as if it were their only immortal part But such who are of this Opinion that the Body is as a Prison and Grave to the Soul and consequently expects no Resurrection to it more than to the body of a beast do not understand how the body by sin is changed to be liker to a Prison or Grave than to a Palace such as it was before the Fall even as a most fair and stately Palace and such it will become again at the Resurrection of the Dead Again many of old taught and now teach 2. That Matter or Body has no life or perception sense or feeling of pleasure or pain even when the Soul is in it and united to it but that the Soul or Spirit of a man is the alone subject of all sensation and perception And because some late Philosophers so called do not own Beasts Fishes and Fowls to have any principle in 'em but meer body or matter they deny that they have any sense or perception but say they are moved by springs and Mechanick motions like to Watches or Clocks Hence such cannot but consequentially deny the Resurrection of the body for if the body be wholly without all sense or perception either of pleasure or pain to what purpose should it be raised seeing its insensibility makes it uncapable either of future felicity or misery or any capable subject of reward or punishment But this is plain contrary to Christs Doctrine who said Fear not them that can kill the Body but fear him that can cast both Soul and Body into Hell-Fire Where note these 2 things 1. If the Body can be killed that has a Life 2. That it is capable of future punishment as well as the Soul and consequently the body of a Saint is capable of a future reward together with the Soul and the Scripture teacheth us that not only the Soul of a true believer but the Body is for the Lord and the Lord for it to wit that it may be a Temple for the Lord to dwell in in the future state and world to come and therefore he who raised up Jesus from the dead will also raise us up by Jesus 1 Cor. 6. 13 14. Rom. 8. 11. And it is great ignorance in such and a sinful excuse of their great error and unbelief who so frequently say Let us not be concerned about the manner of the Resurrection of the Body since it is not discovered nor told us in Scripture what manner of body it shall be but let us live well and we need not take thought about the Resurrection of the body For the Scripture doth plainly tell us what manner of body it shall be when raised as well as what manner of body it is that is sown or buried It is sown natural it is raised spiritual c. 1 Cor. 15. 42 43. And men cannot live well unless they have the true Faith of the Resurrection of the body for the unbelief of it leads us to all looseness and Epicurism by the plain testimony of the Scripture in the foremention'd Chap. 1 Cor. 15. 32. If the dead rise not the Greek hath it in the Plural Number if dead men rise not let us eat and drink for to morrow we die And here the Apostle is not discoursing of the New Birth or rising of the soul out of the death of sin as some most grosly and perversly think but of the Resurrection of the body also the Apostle doth most excellently argue That not to believe the Resurrection of the dead is not to believe the Resurrection of Christ and not to believe the Resurrection of Christ maketh faith vain and preaching vain and if faith be vain they arë yet in their sins who profess faith and therefore they cannot live well Lo how the Apostle inseparably linketh all these things together so that to break one Link is to break the whole Chain See v. 13 14. 3. Tho both Platonists and Stoicks taught many true things of God and some did profess to own Gods inbeing in them and his divine teachings comforts and refreshments yet as they taught nothing of that great mystery of our salvation Viz. the Son of God our Lord Jesus Christ his coming in the flesh his dying for our sins to reconcile us unto God being that great propitiatory sacrifice for all mankind so much of their Doctrine did contradict it Hence many of the ancient Philosophers not understanding the spiritual signification of the Jews Sacrifices as they were Types of Christ that was to be offered up for the sins of the world in his body of flesh upon the Tree of the Cross as accordingly was fulfilled did deride the Jews for their Sacrifices according to that ancient Latin Distick of Cato Cum tu sis nocens cur moritur Victima prote Stultitia est morte alterius sperare salutem When thou hast sinn'd why should for thee a Sacrifice be slain By another's Death Life to expect it foolish is and vain And therefore it was that Paul said That Christ crucified was

can extend their Vertue as by Rays and Beams to the Saints upon Earth and no doubt but his Mediatory Spirit and Life doth extend it self into our souls But this is no proof that Christ's Body is every where where God is for so to affirm is a grosser error than that of the Popish Transubstantiation for the Popish Doctrine only teacheth a Transubstantiation of one body into another viz. of the body and substance of bread into Christ's Body but this teacheth the Transubstantiation of Christ's body into the Godhead which is most unreasonable as well as most contrary to Scripture and is a reviving of the Old Eutychian Heresie condemned and that most justly by ancient Christians many Hundred Years ago V. A 5th gross error held in common both by Papists and many call'd Protestants is That in the daily generation and corruption of bodies as when flesh or wood is consumed with fire the body of flesh or wood is substantially changed the former substantial form so called by them ceasing to be that was formerly in the flesh or wood and a new substantial form in the Fire or smoak and ashes being newly produced And accordingly they most falsly teach That the elements of fire air water and earth differ substantially in their substantial and essential forms and that a gross body cannot be changed into a spiritual and subtile body but that there must be a change of the substance Whence it is that Papists generally and too many call'd Protestants have such gross and carnal conceptions of the Resurrection-bodies of the Saints that shall be raised at the last day imagining they must be raised with gross flesh blood and bones as they now have otherwise they should not be the same bodies in substance as now they are Whereas the plain truth is that bodies can undergo great changes even the greatest that are possible from gross to be exceeding spiritual and subtile without any substantial change being only changed in accidental forms and modes but remaining the same in substance as when the Water was miraculously changed by Christ into Wine here was no Transubstantiation or change of the bodily substance but only a Transformation or change of the accidental forms and modes of the Water into new accidental forms and modes of Wine VI. A 6th gross error common generally both to Papists and many called Protestants in that called by them Philosophy is that many things which are real substances they hold them to be but accidents or accidental qualities as the light or influence of the Sun or of common fire they hold to be nothing but accidental qualities also the Emanations that commonly flow from Stones Minerals Metals Herbs and Animals causing sympathy and antipathy some whereof are more manifest that affect our gross senses of smelling tasting and feeling others more hidden and occult as that of the Loadstone that draweth Iron to it they hold them to be accidental qualities having no real substance Whereas the more true and sincere Philosophy teacheth that these things are real substances being either the Emission or Outflowings commonly called effluvia of the more subtile and spiritual parts of these bodies whence they come forth and proceed from or the Rays and Beams of some Spirits that may be lodged in them And on this error they build divers absurd errors in that called their Divinity both in relation to the bodies and souls of men as first in relation to the body The vertue that went forth from our blessed Lord's Person that healed the woman of her bloody Issue they hold not to be any substance but only an accident or quality And next in relation to the souls of men that divine vertue of grace light and life that cometh from Christ into the souls of men the Schoolmen commonly both among Papists and Protestants some excepted of Protestants who are more understanding hold That it is no substance but an accident or quality which otherways they call Habit and they commonly define the Grace of God in the souls of the Saints to be no substance but an infused supernatural habit and the vertues and fruits of the Spirit as Faith Hope Love c. they call supernatural and infused habits and qualities that are in themselves of a perishing Nature And the seed of God in the Saints they do not hold to be any substance but a quality or infused habit And the great occasion of this their Error That Grace is no substance but an accident viz. habit or quality which Aristotle placeth among the Predicaments of Accidents proceedeth from this That whereas they observe the Scripture distinguisheth betwixt Christ and the Grace of Christ as also betwixt God and the Grace of God and betwixt the Holy Ghost and that Divine influence that cometh from him into mens souls from thence they infer That seeing that seed or influence of God's Grace is not the Godhead it must be some accident habit or quality infused in the soul by God there being as they suppose no middle being of a middle Nature betwixt God and the souls of men but in this they are greatly mistaken for there is a middle being betwixt the Godhead and the souls of men which is that Mediatory Spirit and Divine Nature of Christ as he was the Heavenly Man Mediator Head and High Priest and Husband of his Church from the beginning of the World the which Mediatory Spirit of Christ dwells in all fulness in the Person of our blessed Lord that was born of the Virgin Mary who suffered death for our sins and rose again and is ascended into Heaven and still dwelleth in him and of his fulness we all receive our several measures as John hath declared John 1. and as Paul likewise hath said Eph. 4. 7. To every one of us is given grace according to the measure of the gift of Christ And tho the various measures of this Mediatory Spirit of Christ are not dividable nor separable one from another but most inseparably united yet a real distinction may and ought to be allowed as betwixt the Rays and beams of the Sun that are inseparably united one with another and all with the Body of the Sun yet one Ray is not another but have a real distinction so the particular measure of the Gift of Christ called by several Names and Denominations as Grace Truth Light and Life c. that is in one of the Saints is not the same particular and numerical measure that is in another And as we are taught not only by express words of Scripture but by the Saints experience that there are greater and lesser higher and lower measures of this Divine Mediatory Spirit Life and Nature and Divine Light this doth sufficiently prove that it is not the Godhead or Supream Infinite Being called in Hebrew Ensoph for there is nothing in the Supreme Being that can be called greater or lesser higher or lower seeing every thing in God is most infinitely and supreamly High and Great