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	soul_n	suffer_v	12,447	5	6.7408	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

fire and what that fire is and how far it shall extend at and after the Judgment I must leave to Him that knoweth all things to determin I know that some understand this of another day fire before the Judgment-Day but with what Authority from Scripture I leave the Prudent to judge Mal. 3. 2. and 4. 1. 2. The Lord of all le ts us to know that none shall be Eternally Damned but those who sin against the Holy Spirit Matth. 12. 31. Three of the Evangelists state this for confirmation Mark 3. 28. Luk. 12. 10. And if all sin shall be forgiven then there must be a deliverance from the Judgment the unpardonable sin is Knowingly and malitiously to oppose Christ and the Convictions and workings of the Spirit in themselves or others under any of the Ministrations but especially under the Gospel Matth. 12. 24. 31. Heb. 10. 26. 29. 2 Pet. 2. 20 21 22. Paul mist this sin though he did the same in fact that is Violently oppose the Gospel and Spirit of Christ therein yet he did it ignorantly in Vnbelief and therefore he obtained mercy Had he done the same work knowingly and maliciously he had been past the reach of mercy Obj. This Scripture only supposeth that on Repentance all such sins may be forgiven not that they shall be forgiven without Repentance Answ It 's true we may not suppose the forgiveness of sin first or last to be without Repentance but that they shall be forgiven on Repentance either here or hereafter 1. Here on Repentance and Faith and such shall not come into Condemnation Joh. 5. 24. 2. Hereafter for Christ strongly implyeth the forgiveness of sins in the World to come He that sinneth against the Holy Spirit shall not be forgiven in this World nor in the World to come Which importeth that others shall be forgiven in this World or in the World to come 1. It importeth that there shall be forgiveness of sins in the World to come 2. We may not suppose that the forgiveness of sins in the World to come will be without Repentance And 3. It is said that all other sins shall be forgiven either in this world or in that which is to come but still on the terms of Repentance then as well as now And that there may be forgiveness and acceptance after death seems further to appear else What means 1 Pet. 3. 19 20. with chap. 4. 6. In chap. 3. 19 20. it 's said by which viz. Spirit also he went and Preached to the Spirits in Prison which sometime were disobedient c. I know its commonly understood the Preaching of Christ by Noah to the old World to the Spirits that are now in Prison but it 's greatly doubtful whether that be it which is here intended 1. Because it s said that He went i. e. Christ not the Spirit only by Noah but by which He went and Preached 2. He does not say He went by Noah to the people of the Old World but he went and Preached to the Spirits not persons in Prison Noah's Preaching was to Persons living this to the Spirits in Prison 3dly And especially compare this with chap. 4. 6. which seems to be the same with this for for this cause was the Gospel Preached also to them that are dead that they might be judged according to men in the Flesh but live according to God in the Spirit Where the Apostle states these things 1. That the Gospel was Preached to them that are dead 2. The time When it was Preached to them that was after they were dead that is apparent from these expressions 1. It 's plainly exprest It was Preached to them that are dead 2. That they might be judged according to or as men in the Flesh viz. that they were judged in this matter as if they had been alive in the Flesh which imports they were not 3. The end of the Gospel's being Preached unto them was that they might live to God in the Spirit and if so it clearly imports that there may be some hopes of some relief some time or other after death especially of such as never heard the Gospel Nor does this justifie Christs Dis●ension into Hell as some hold that while his Body was in the Sepulcher his Soul descended into Hell For 1. This Scripture tells us not when it was whether before or after his Suffering 2. It saith not that his Soul went and Preached c. but He i. e. Christ in Person by the Spirit as he did all his works here among men even by the same Spirit he went and Preached c. 3. Because the Scripture gives us to understand that the restitution shall be so accomplished by degrees and at various times therefore it 's called the times of Restitution Act. 3. 21. and that in the dispensation of the fulness of times he will gather together in one all things in Christ both which are in Heaven and in the Earth even in Him There is doubtless a true Gospel-sence in which all things shall be gathered or summed up in Christ into such an estate as shall tend to exalt and glorifie God in his Name to Eternity especially in his Mercy Truth and Justice 4. The Scripture presents us with the deliverance of Sodom and Gomorrah in some time from the greatness of their Judgment Ezek. 16. speaking of the greatness of their Judgment and of Samaria v. 46. 49. he promiseth a Restauration to them both out of their forlorn estate v. 55. 61. This is spoken of literal Sodom and cannot be mystically applied Compare this with Matth. 18. 15. where Christ the Lord and Judge alloweth a tolerableness for Sodom at that day more than for Sinners against the Gospel which being compared with the former Scripture seems to give some light unto it viz. how far Sodom may be tolerated at that day Matth. 11. 23 24. And the rather may we thus understand it because Jude saith Jude v. 7 that they are suffering the Vengeance of Eternal fire and the Scripture promiseth a time of deliverance 5. Why may we not suppose that God may in time be pacified toward Sinners after they have born their Sin and Judgment as formerly he hath declared himself to be or will be in time to come Ezek. 16. 58. Thou hast born thy leudness and thine abominations that is the punishment of thy lewdness v. 63. that thou maist remember and be confounded when I am pacified towards thee and chap. 39. 6. Seeing God hath been or will be pacified in Judgment why should we suppose him to be unreconcileable and never to be pacified in his last and great Judgment 6. The Scripture saith expresly That God is the Saviour of all men but especially of those that believe and it is not present outward Salvation the Apostle is there speaking of but very probably the Salvation of all out of the faln state in the Resurrection and of all in His times from the greatness of the

the Son of God in both Natures so was he in his life among men John 1. 14. He was made flesh and dwelt among us and they saw his Glory as the Glory of the only begotten of the Father c. Which was in the Unity of Natures and not the Divine only which distinct from the Humane could not be seen with vers 33. 34. 1 John 1. 1 2. Mat. 16. 16. Joh. 6. 69. all which Scriptures with multitudes that might be mentioned prove him to be the Son of God in both Natures Christ God and Man in his life among men and not in one Nature only 5. It was the Son of God that dyed for our sins Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Bloud is called the Blood of God Act. 20. 28. and that God laid down his life for us 1 John 3. 16. Not that the Divine Nature could be properly said to dye but as united in the Humane Nature and so the Divine and Humane Natures making one Person one Son so this glorious Son of God in a true Gospel sence is said to suffer Death for our sins or we must all have dyed Eternally nor doth that Unscriptural Notion reach the case viz. that the Humane Nature suffered and the Divine Nature satisfied it is the same who suffered that satisfied Eph. 10. 2. Heb 9. 14. 1 Pet. 3. 18. and Chap. 1. 18. 19. And it was our High Priest that was the Son of God not in one Nature only Heb. 3. 1 6. and 4. 14. and 7. 28. and as he was the Prince of life Act. 3. 15. the Lord of Glory 1 Cor. 2. 8. was he killed and crucified and certainly that was not in the Humane Nature only for so he could not be the Prince of life the Lord of glory Object It is said 1 Pet. 3. 18. and 4. 1. That he was put to death in the flesh and that he suffered in the flesh and that he was crucified through weakness c. 1 Cor. 13. 4. Which Scriptures argue that he suffered and dyed only in his Humane Nature as the Son of David Answ 1. If the Son of God had not been in flesh he could not have suffered but being made fle●● was in a true sence weak and did suffer for it was the Son of God the Prince of life the Lord of glory in flesh that did suffer 2. Yet as I said before the Divine Nature could not suffer in any sense but as united to the Humane so making one Person and this one Person is said in a true Gospel-sence to suffer and dye the Divine Nature vailing it self in the Humane for so glorious an end Mat. 27. 54. the Centurion and they that were with him watching at his death said Truly this was the Son of God Let not us have less Faith in him that dyed for our sins than them that were his Enemies 6. He was raised from death as the Son of God Act. 13. 33 34. Rom. 1. 3 4. 7. And He is the same still at the right hand of God What he was he is Joh. 20. 31. Act. 8. 37. and 9. 20. Rom. 8. 34. and shall be so to Eternity 1 Cor. 15. 28. Heb. 13. 8. Rev 1. 17 18. Now if Christ be the Son of God in both Natures only as is most apparent then it is as apparent that he is not the Son of God in the Divine Nature only But lest the Opposers of this great truth should be quicker-sighted than I to find Scriptures that speak of a Son in the Divine Nature only I shall take a View of the Scriptures by themselves mentioned to prove him a Son in the Divine Nature only which are these that follow Joh. 10. 30. I and the Father are one that is say they one in the same substance c. and thus also the Jews understood him therefore charged him with Blasphemy vers 33. And that the Jews did not mistake him in what sence he affirmed himself to be the Son of God the Context doth plainly and expresly shew wherein Christ goes on to make it good but not a word that they misapprehended him Answ This Scripture no way makes against but confirms the Truth as it is by me asserted That neither Christ did intend nor the Jews understand that he intended himself to be the Son of God in the Divine Nature only is most apparent both from the Text and Context 1. That Christ did not so intend is apparent 1. Because he spake of himself as he was the Son of God not as he was not viz. as he was God and Man visible and not of the Divine Nature only which was invisible and must have been an unseen Son which could not be understood 2. Christ explains what Son it was he spake of vers 36. Say ye of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God Now let the Understanding judge whether it was the Divine Nature only that the Father sanctified and sent into the World 1. Whether on that account he had need to be sanctified and sent into the world 2. Whether That was sanctified and sent into the world as the Son of God distinct from the Humane Nature 3. Whether we are not to understand by the Fathers sanctifying and sending c. the Father 's setting apart and sending his Son into the world to be the Saviour thereof according to 1 John 4. 14 If so it must be as he was sanctified and sent to be a Saviour and not as he was not which was as God and Man not in the Divine Nature only that is contrary to the Scripture and Faith of all Christians So then fourthly Whether to understand Christ to be the Son of God in the Divine Nature only leaving out the Humane be not the ready way to un-Son and un-Christ the true Christ and Son of God as held forth in the true light and sence of Scripture 1 Joh. 2. 22 23. and 4. 2 3 9 2. That the Jews did not thus understand him is likewise clear vers 33. Thou being a Man makest thy self God they understood that he spake of himself as Man and not of his Divinity only And this he made good and not a word that they mis-apprehended him And John 5. 17 18. is to be understood as this as the Text and Context doth explain as any judicious Person may easily understand Read from vers 17. to 27. the same who is the Son of God vers 17. is the Son of Man vers 27. and I think that is not the Divine Nature only See John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of Grace and Truth This I have before cleared it was the word made flesh which was the only begotten of the Father Whose glory they saw with their eyes 1 Joh. 1. 1 2. Which was not