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	union_n	6,110	5	9.7698	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31280	An impartial examination and refutation of the erroneous tenents of Thomas Moor in his dangerous writings intituled Clavis Aurea &c. wherein he is not ashamed to insinuate his being the Elias mentioned in Malachi, denies an Hell, or future punishment, and boldly asserts the inevitable salvation of all men.	T. C.	1698 (1698)	Wing C135; ESTC R35832	20,498	25

more than their Hearts could Wish whilst he was plagued all the Day long and chastened every Morning But when he went into the Sanctuary and there Recognized his Interest in God he knew the Reason of these differing Dispensations that the former had but a miserable Portition and that his though attended with the Cross was far more Elegible Therefore in the Conclusion he Addresses himself to God Psalm 73. 1 2 3 4 5 c. 14 15 23 24. Nevertheless I am continually with thee thou hast upholden me by my right Hand thou shalt Lead me by thy Counsel and afterwards Receive me to Glory ' T is most certain that the Sufferings of this Life in the highest Degree which Christians can Experience are not worthy to be compared with their future Glory Rom. 8. 18. and therefore they have Cause to bless God instead of Murmuring or Repining Yet to Imagine that such shall be Coheirs of the same eternal Happiness who not only enjoy the Quietness of this World 's imaginary Pleasures but Live and Die in an unregenerate Course wholly void both of restraining and sanctifying Grace is to make them the special Favourites of God and does much more derogate from divine Goodness and Purity than to Believe that he will Inflict infinite Punishment for finite Sins for the latter is not only warranted in and by the Scriptures but 't is agreeable to right Reason That the absolute Soveraign and Creator of all things should Impose such Laws upon his Creatures either as to Rewards or Punishments as seem best to his own unsearchable Wisdom and Pleasure Such Foolish and Atheistical Arguings as seem to Impeach Limit or Direct the Supream Being are briefly yet sufficiently Refuted by the Apostle Paul Rom. 9. 20 21. 2 Col. 2. 8. and may be ranked with that dangerous Philosophy and vain Deceit against which he gives a seasonable Caution Secondly Next to an impartial Search into the Divine Oracles too much neglected and no less perverted I would wish T. M. and every other Person that does but so much as Hesitate at the Belief of a future Punishment to make it their Business to Converse with such dying Persons as have been most negligent in the great Concerns of another Life and especially with the most bold and daring Atheists who turn all Religion into Ridicule and by a kind of Infernal Philosophy which their grand Master is always ready to furnish them with appear as Champions not for but against the Truth whilst the feeble Nexus of Health or uninterrupted Union between Soul and Body lasts and they can Swim in temporal Pleasures Such hesitating Person or Persons may then if not Case-hardened chance to meet with some more effectual Convictions than whilst they are partially Busied in defending their own erroneous Notions When the dark Shades of Death appear and the Soul apprehending the nearness of its inevitable Separation hath the clearest Idea's of things and can no longer be cajol'd into a servile Compliance with the Organs of Sense then is the fittest time to mark its Apprehensions of a future State As some have anticipated the Joys of Heaven and been so brim-full at the Soul 's taking its flight from this earthly Prison that they could scarce contain it So many others who in the Series of their Lives have seemed wholly void both of the Fear and Belief of a future Hell have had such plentiful foretasts of it in their own Breasts and so powerfully preached them to others as was sufficient to have overcome the most Stoical Apathy in any Spectator How have they then Confuted their own former Principles and Practice with the most passionate Clamours the bitterest Reflections and the evident Tokens of Intollerable Torments What would they not then give for a little Respite to Convince the World as well by Practice as Words of their former Mistake What a dismal thing must it needs be with such inexpressible Horrour and as it were the Beginnings of Hell to Lanch forth into the Ocean of Eternity Then there will be a certain but a terble Conviction of all those who now either professedly or practically disregard a future Punishment though they may at present seem so Confirmed in their Stupidity as not only to Reject Moses and the Prophets c. but if possible a Messenger from the Dead The next Erroneous Assertion to be Examined is Fourthly That Man in his Primitive Innocency hath not nor now hath in any measure a free Will or Choice in himself But that Adam 's Fall and the greatest particular Transgressions ever since were by Divine Predestination and Compulsion That our first Parents in their primitive State of Paradisical Innocency were endowed with a freedom of Will or Choice in respect to their Obedience or Disobedience to the Divine Commands and though not absolutely free Agents because under the Limitation of a righteous Law not impossible to be performed were in no wise constrain'd to Violate or Infringe it without their own voluntary Deviation and that God the Fountain of all Grace and Goodness though in his unsearchable Wisdom and eternal Foresight permitting and providing an Expiation for Sin neither was nor could be in any respect the efficient or impulsive Cause thereof is very agreeable to the Scope of the holy Scriptures and the sense of the antient Christians Aug. lib. 1. de Orig. 〈◊〉 cap. 4. Ambros lib. 1. 〈…〉 cap. 1. But this Doctrine it seems is strange to T. M. who tells us in his Myst of Iniq. p. 24. That he cannot imagine or believe that God could certainly foresee Adam's Fall if an equal power was given him to stand or fall and the reason he gives is because he viz. T. M. cannot plant in his Mind any Idea of the way and manner of such foresight Doubtless they who will attempt to measure out Infinite Wisdom Knowledge Power or any other of the Divine Attributes by the narrow limits of depraved Reason had better never meddle with things of so sublime a nature And indeed 't is much more safe and commendable not only for such but for all persons to avoid prying too curiously into the unsearchable depths of the Divine Counsels the Eternal Essence Purposes and Decrees of the incomprehensible Trinity as also their wonderful manifestations in time in the mysterious work of Creation and Redemption whereby 't is so easie for frail Man whilst blinded with the thick foggs of these lower Regions and especially without great caution and humility to run into a Labyrinth of Errour and just that God should suffer him so to do Without soaring so high after speculative Knowledge we have sufficient ground for admiration and praise whilst we consider That the Tree of Life is not wholly lost that God hath not left Mankind in this miserable estate altogether destitute of help and hope Col. 1. 15. Eph. 2. 20. Rev. 3. 14. Col. 1 16. John 1. 3. Rom. 5. 15. 16 17 18 19. Mat. 11