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	think_v	6,986	5	4.7772	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15434	Thesaurus ecclesiæ: that is, the treasure of the church consisting of the perpetuall intercession and most holy praier of Christ, set forth in the 17. chapter of the Gospel by S. Iohn: which in this treatise is plainly interpreted, with necessarie doctrines enlarged, and fit applications enforced.	Willet, Andrew, 1562-1621.	1604 (1604)	STC 25704; ESTC S102754	86,296	210

in the sweate of his browes ●or they shall then rest from all their labours Reuel 14. 13. There shall be no calamitie no oppression sorrow or griefe Isa 60. 18. Violence shall be no more heard in the land Reuel 21. 4. Neither sorrow neither crying neither paine shall be any more There shall be no mortalitie or mutabilitie death or sicknesse Reuel 21. 8. there shall be no more death Thus we reade of Lazarus that being in Abrahams bosome that is in the place of euerlasting rest refreshing whether his saith being the child of faithfull Abrahā brought him Lazarus was there comforted from all the paines sorrowes which he before in his life endured Lake 16. 25. Againe Mat. 17. 2. we haue an excellent representation of the blessed estate of the Saints after this life there our Sauior was transfigured in the presence of his Apostles and his face did shine as the Sunne Moses also and Elias talked with him who were now deliuered from this vale of miserie and were entred into glorie for if Moses face did so shine when he was yet mortall that the Isaelites were not able to behold him 2. Cor. 3. 7. how much more glorious was he now This celestiall place is that mountaine of mirth and hill of incense spoken of in the Canticles 4. 5. and Mons aromatum the mountaine of spices Cantic 8. 14. This is indeed that land of Canaan that sloweth with milke and honie this is our fathers house where is bread inough where with the lost child now returned we shall haue the best robes giuen vs and rings put vpō our singers Luke 15. 22. This is the hauen and rest where the soules of the righteous after the tempests and stormes of the sea of this world do happily arriue as it is said in the Psalme He bringeth them to the hauen where they would be Psal. 107. 30. The reasons why God prouideth for his eternall life out of the Scripture are these first from Gods iustice 2. Thess. 1. 6. it is a iust thing with God to recompence tribulation to those that trouble you and to you that are troubled rest Secondly from Gods honour Mat. 22. 32. he is not the God of the dead but of the liuing seeing then that God is God of the faithful departed they therefore are aliue vnto him for it were not for the liuing Gods honour to be the God of the dead Thirdly from the state and condition of the faithfull which were of all other most miserable if in this life onely we haue hope 1. Corint 15. 19. Fourthly from the priuiledge of our profession we are the holy temples of God which shall not be destroyed 1. Cor. 3. 17. Wherefore first we reproue the vaine opiniō of the heathen who were grossely deceiued concerning the state of the soule after this life The Epicures beleeued no immortalitie nor yet any being of the soule after death Of like opiniō were the Sadduces among the Iewes and the Atheists among vs. The Pithagoreans did thinke that the soules did passe out of one bodie into another yea into the bodies of bruite beastes such as they were like vnto in condition of life and manners The Platonists did hold the immortalitie of the soule but not of the bodie The Peripatetickes and Poets imagined the soules of good men to become starres None of them beleeued aright concerning the immortalitie both of soule and body and of eternall life with God This knowledge we haue from the scriptures and God reuealed these things to vs by his spirit 1. Corin. 2. 10. that both our bodies and soules shall be made inheritors of life through Christ as the Apostle sheweth We shall be eaught vp with him in the clouds to meete the Lord in the aire 1. Thess. 4. 17. B●rnard doth very well describe the happy state both of our bodies and soules in the kingdome of God agreeable to this doctrin of Paul first for the soule he saith whereas there are three faculties thereof rationalis concupiscibilis irascibilis the reasonable part the election or will the affection Implebit Deus rationale nostrum luce sapientiae implebit concupiscibile nostrum fonte iustitiae implebit irascibile nostrū summa pace tranquillitate He will replenish our reason with the light of wisedome and knowledge our electiue facultie with iustice that it shall desire nothing but what is to be desired our wrathfull and boyling affection with peace and tranquilitie Concerning the bodie whereas it consisteth of foure elements Habebit terra nostra immortalitem Our earthly part shal haue immortality Habebit aqueum nostrum impassibilitatem Our watrie part sh●l be without passion Habebit aereum leuitatem Our airie part shall haue agilitie or lightnesse Habebit igneum nostrum perfectam pul●hri●udinem Our fiery part shall haue most perfect beautie or glory Secondly the dulnesse of our affections is here to be quickned and our desire to be inflamed toward the attaining of this happie estate we should be still groueling vpon the earth but eleuate our hearts to heauen and to haue our conuersation in heauen from whence we looke for our Sauiour Phil. 3. 20. It is recorded by the heathen that one Cleombrotus reading Plato his booke of the immortality of the soule was so rauished with the desire thereof that presently ●e cast himselfe into the sea like master like scholer like teaching like following But it may be a shame to vs that hauing so pure doctrine reuealed concerning true eternitie which they but dreamed of are not touched with an earnest desire thereof as S. Paul was who desired to be dissolued to be with Christ Phil. 1. 23. Wherefore the assurance and hope of euerlasting life ought to be the chiefe scope of all our studies the drift of our desires the marke to aime at the race to run at the prise to striue for the hauen to saile vnto the pearle to be purchased the inheritance to be desired the country to be trauelled vnto this is that wherein we ought chiefly to reioyce that our names are written in heauen Luke 10. 20. thy riches honour strength beautie wisedome wife children ease prosperitie are not to be ioyed in in comparison of this blessed estate the which if we earnestly desire now we shall vndoubtedly possesse then through Iesus Christ to whom be praise for euer That they know thee to be the onely very God Our Sauiour saith not to know thee only to be very God for if the father only were God then the Sonne and the holy Ghost should be excluded but the Father is that onely God and so is the sonne and the holy Ghost they all three are but only one very God as where the Apostle calleth Iesus Christ the onely Lord Iude 4. neither the Father nor the holy Ghost are excluded for they are all the onely Lord though they be deuided in person yet the vnity and essence of the diuine nature and power is not deuided

onely they which are giuen vnto Christ and elected of God haue part in the mediation and intercession of Christ. 1. So the Apostle saith He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Heb. 7. 25. He maketh intercession then onely for them that by him shall be saued 2. Thus our Sauiour prayed for Peter that his faith should not faile Luk. 22. 32. Thus he prayed for Lazarus Father I thanke thee that thou hast heard me Ioh. 11 41. Thus still he prayeth for his owne but for the reprobate world he no where prayeth 3. Like as Zacharie saw in that heauēly vision two Oliue trees dropping oyle through the pipes into the bowles of the golden candlesticke Zach. 4. 2. 3. so Christ this Oliue tree doth not conuey his graces vnto any by the vertue of his prayers which are as the pipes but to those that belong to the golden candlesticke of his Church And as the precious oyntment vpon Aarons head ranne downe vpon his beard and to the borders of his garments Psal. 133. 2. so Christ our head giueth influence of grace and spirit of life onely to his members 4. For seeing the prayers of Christ are alwaies effectuall and he is alwaies heard of his Father I know that thou hearest me alwaies Ioh. 11. 42. It followeth that the reprobate haue no part in Christs holy prayers because they receiue no benefite by them Christ also is the Sauiour of his bodie Ephes. 5. 23. he guideth it by his grace and preserueth it vnto saluation They then which are not of his bodie haue no interest in his death nor part in his prayers 5. First by this doctrine their errour is discouered which affirme that Christ died for all men as well for the reprobate as for the elect as well for Iudas as for Peter and Paule because Saint Iohn saith that Iesus Christ is the propitiation for the sinnes of the whole world 1. Ioh. 2. 2. But seeing that our Sauiour vouchsafeth not to comprehend the world in his prayers much lesse doth he extend vnto them the fruite of his death he would not offer himselfe to death for those for whom he offereth not his prayers neither can they be admitted to his redemption that are excluded from his intercession And further wheras Christ is said to take away the sinnes of the world here the world onely that is the vniuersall companie of the elect which are taken from all degrees and callings in the world is to be vnderstood as where our sauiour saith Iohn 14. 31. That the world may know that I loue the father he meaneth the world of the faithfull for vnto the rest of the world Christ doth not shew himselfe Iohn 14. 22. So Ambrose well saith Est in electis praescitis specialis quadam vniuersitas vt de toto mundo totus mundus liberatus de omnibus hominibus omnes homines assumpti videantur there is in the elect and foreknown a speciall kind of vniuersalitie that the whole world out of the whole world and all men frō all men seeme to be taken vnto life Secondly it may be doubted whether herein we are bound to follow this forme and president of Christs praier to exclude some out of our prayers and not to remēber the wicked in our requests vnto God I answer that there is a speciall consideration to be had of this prayer which here our Sauiour maketh which in all respects cannot be folowed of vs nor made a patterne of our prayers for here our Sauiour prayeth as God and man hauing the perfect foresight knowledge of euery man and according to that knowledge he directeth his prayers In this his prayer as Ambrose saith Et aduocatus est iudex in altero pietatis officium in altero insigne potestatis He is both an aduocate and iudge in the one he sheweth his pietie in the other his power and maiestie That prayer rather of our Sauiour is set forth herein for our imitation which he made vpon the crosse for his enemies so we in charitie and pietie ought to pray for all seeing now that gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning of spirits whereof the Apostle speaketh 1. Cor. 12. 10. is ceased by the which S. Peter could say to Simo Magas thy mony perish with thee And vnlesse we did see a man sinne a sinne vnto death that is to sinne against the holy Ghost for the which the Apostle would not haue vs to pray 1. Iohn 5. 16. which case is very rare and hard it is to say who is guiltie of that sinne otherwise then in these cases we in Christian charitie which thinketh not euill and hopeth the best of all may pray for the conuersion of all yet making a difference preferring alwayes the Church of Christ in our prayers Thirdly this doctrine giueth vnto worldly minded and carnall men a fearful caueat that they looke vnto themselues and in time turne vnto God for as yet while they are of the world that is profane persons irreligious without the feare of God they are out of Christs protection and barred from his prayers and depriued of the vertue and efficacie of his holy mediation To them therefore be that saying spoken in the Psalme Kisse the sonne lest he be angry and ye perish in the way Psal. 2. 12. Kisse the sonne and embrace him by faith which is the kisses of his mouth Cantic 1. 1. and so by Christs powerfull mediation and almightie protection we shall be preserued from perishng Verse 9. For they are thine and all mine are thine and thine are mine Hence we learne that they which are giuen to Christ belong vnto God his Father the whole blessed Trinity taketh charge of them and careth for them 1. So the Apostle saith Ye are Christs and Christ Gods 1. Cor. 3. 23. Al then that is Christs is also Gods and as Christ is the head of euery faithfull man so God is Christs head 1. Cor. 11. 2. 2. Thus our sauiour saith to his Apostles The Father himselfe loueth you because ye haue loued me and haue beleeued that I came out from God Iohn 16. 27. 3. Like as the father in the parable saith to his sonne Thou art euer with me and all that I haue is thine Luke 15. 31. So Christ being the heire of all whatsoeuer his father hath is his and whatsoeuer he hath is his fathers Like as Iacob saith concerning the two sonnes of Ioseph Ephraim Manasses They shall be mine as Reuben and Simeon are mine Genes 48. 5. and let my name be named vpon them v. 16. so all the children of Christ are his fathers 4. Our sauior sheweth the reason hereof that they may be one as we are one I in them and thou in me Iohn 17. 22. 23. Because Christ is equall to his Father and they are one God of one power eternitie wisedome