Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	dead_a	sin_n	4,130	5	4.9460	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85440	A state of glory for spirits of just men upon dissolution, demonstrated. A sermon preached in Pauls Church Aug. 30. 1657. before the Rt. Honourable the Lord Mayor and aldermen of the City of London. / By Tho: Goodvvin, D.D. president of Magd. Coll. Oxon.	Goodwin, Thomas, 1600-1680.	1657 (1657)	Wing G1257; Thomason E928_2; ESTC R202319	40,336	72

eternal weight of glory ver. 17. and that is expresly said to be but this present time Rom. 8. So then there is NO PARABIT in that other world But as Solomon sayes of man There is no work after this life No remembrance sayes David namely which hath any influence into a mans Eternity So there is no working upon us in order thereunto after death God hath done his Do hath wrought and man hath finish'd his course as Paul of himself and in this Chapter of my Text ver. 10. Every man receiveth the things done in his body be they good or evil Those things that are done in this Body onely therefore onely what in this life he hath wrought And for this he hath wrought us says the Text §. These things premised I come to the Argument to be raised out of them to prove the Point in hand First that Grace or Holinesse because they are immediately wrought in the Soul that therefore when the body dyes the soul shall be taken up into life That this is a meet and congruous ordination of God the Scripture it self owns and seems so to pitch the reason of it in Rom. 8. 10 11. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse But if the spirit of him that raised us Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you He gives an account of what is to become hereafter both of the bodies and souls of them in whom Christ is 1. First for the body that is condemned to die The body is dead because of sin By Body I understand the same which he in the 11. verse termes the mortall body to be raised up which sayes he is dead that is appointed to die as one sentenced to death you term a dead man And this because of sinne It was meet that that first threatning of dying should have some effect to evidence the truth of God therein Onely God is favourable in his ordination in this that he arresteth but the Body the lesse principall debtor But that to be sure shall pay for it It is appointed to all men once to die even for men that are in Christ as this place of the Romans hath it Then 2. followes what remains the soul of such an one when the body dyes But sayes he speaking by way of exception and contrary fate too The Spirit is life because of righteousnesse The Spirit is the Soul in contradistinction to the Body This when the body dies is Life He sayes not living onely or immortall but is swallowed up into life And why because of righteousnesse which is Christs image and so preserves and by Gods ordination upon dying elevates the soul which is the immediate and original subject of it which is the point in hand For this thing it is God hath wrought it But then because the Quaerie would be Shall this body for ever remain dead because of this first sin and bear this punishment for ever No Therefore 3. he addes He that raised up Christ from the dead shall also quicken your mortall bodies So at last and then bringing both body and soul together unto compleat glory And the congruity of reason that is for this appointment is observable something like to that 1 Cor. 15. As by man came death so by man came also the resurrection from the dead For that sin that condemned us to this death we had from the first Adam by bodily generation as the channell or means of conveying it who was as other Father of our flesh The arrest therefore goes forth against the body which we had from that Adam because of that sin conveyed by means of our bodies for though I must not say the body defiles the soul or of it self is the immediate subject of sin yet the originall means or channel through which it comes down and is derived unto us is the generation of our bodies The Body therefore congruously payes for this and the death thereof is a means to let sin out of the world as the propagating it was a means to bring sin in but an holy soul or spirit which is the Off-spring of God having now true holinesse and righteousnesse from the second Adam communicated to it and abiding in it and being not onely the immediate subject thereof but further the first and originall subject from and by which it is derived unto the body The womb into which that immortall seed was first cast and in which the inward man is formed and in respect of a constant abiding in which it is that seed is termed incorruptible Hence therefore sayes God of this Soul It is life It shall live when this Body dies There is nothing of Christs Image but is ordained to abide for ever Charity never fails His Righteousness endures for ever and therefore is ordained to conserve and elevate unto life the subject it is in and that is the Soul This as a foundation of the substantial parts of this first Reason out of this one Scripture thus directly and explicitly holding this forth §. I come 2. to the Argumentation it self which ariseth out of these things laid together 1. That the Soul is the immediate Subject of Grace 2. The first and Primitive Susceptive thereof 3 And it self is alone and immediately capable of Glory which Grace is a preparation to And 4. that God afore our deaths hath wrought all of Grace he intends to work in preparation to Glory Out of all these a strong Argument doth arise That such a Soul upon death shall be admitted unto Glory and not be put to stay till the time of the Resurrection when both Soul and Body shall be joyned again together And that this holdeth a just and meet conveniency upon each or at least all these grounds when put together First consider the Soul as the immediate subject of this working and preparation for Glory Hence therefore this will at least arise That the inherency or abiding of this Grace wrought in this Soul depends not upon its conjunction with the Body but so as it remains as an everlasting and perpetual conserver of that Grace stampt on it yea and carries it all with it self as a rich Treasure innate unto it where-ever it goes when separate from the Body I say it either hath in it or appertaining unto it all that hath been wrought for it either in it or by it Revel. 14. 13. Blessed are the Dead which die in the Lord And their Works do follow them They go to Heaven with them and after them And in what subject else is it that the Seed of God remains incorruptible or the Word of God abides for ever Or how else comes that saying to be performed 1 Joh. 2. 17. He that doth the will of God endures for ever Having therefore all these

filled with when severed from your bodies Who hath also given us the earnest of the Spirit §. We Preachers have it in use as to alledge proofs of Scripture for the points or subjects we handle So to give Reasons or Demonstrations of them And so doth our Apostle here of this great point he had been treating of and such Reasons or Demonstrations run often upon Harmony and Congruity of one Divine Thing or Truth kissing another Also upon Becomingnesses or Meetnesses that is what it becometh the great God to do For instance In giving an account why God in bringing many sons to glory did choose to effect it by Christs death rather than any other way It became him sayes he Heb. 2. 10. For whom are all things and by whom are all things c. And so in the point of the Resurrection 1 Cor. 15. 21. Since by man came death by man came also the resurrection of the dead that is it was congruous harmonious it should thus be the one answering correspondently to the other The like congruity will be found couched here in Gods bringing souls to glory afore that resurrection Now there are two sorts of harmonious Reasons couched in the fore-part of these words He that wrought us for this is God I. That it is Finis operis operntis The End of the Work it self upon us and of God as an Efficient working for an End God hath wrought on us for this very thing II. It is Opus Dignum Deo Authore A Work as he is the great God and as a thing worthy and becoming of God as the Author of it He that hath wrought us for this thing is GOD There is a third point to be superadded and that is It is the Interest of all three Persons Which how clearly evidenced out of the Text will appear when I have dispatched these former Doctrines I. Doctrine That it is a strong Argument that God hath provided a Glory for separate Souls hereafter That He hath wrought us and wrought on us a Work of Grace in this life Ere the Reason of this will appear I must first open three things natural to the words which will serve as materials out of which to make forth that Argument First that the Thing here said to be wrought is Grace or Holiness which is a preparation unto Glory 1. Grace is the Work And so Phil. 1. 6. termed The good Work A frame of Spirit created to good Works Eph. 2. 10. We are his Workmanship created unto good Works The Text here sayes Who hath wrought us There similarly We are his WORKMANSHIP And 2. Secondly this Work is a preparation to Glory For for one thing to be first wrought in order to another is a preparation thereunto Now saith the Text He hath wrought us for this thing and Rom. 9. 23. it is in terminis The vessels of Mercy which he had AFORE PREPARED TO GLORY which was by working Holiness for it follows ver. 24. Even us whom he hath called Likewise Col. 1. 12. Who hath MADE us MEET to be partakers of the inheritance of the SAINTS in light Meet by making us Saints So then Had prepared Hath made Meet is all one with Who hath wrought us for this thing Here The second what is the principal Subject wrought upon or prepared and made meet for Glory 'T is certainly the Soul in analogie to the phrase here We use to say when we speak of our Conversion Since my soul was wrought on And though the Body is said to be sanctified 1 Thess. 5. 23. yet the immediate subject is the Soul and that primitively originally the Body by derivation from the Soul And hence it is the Soul when a man dies carries with it all the Grace by inherency All flesh is grass which withers that is the Body with all the appurtenances saith Peter 1 Epist. c. 1. v. 24. But you having purified your Souls being born again of incorruptible seed our Bodies are made of corruptible seed which is the opposition there by the Word of God which lives and abides for ever And this is the Word he sayes he means which by the Gospel is preached every day unto you ver. 25. and by preaching is engrafted in your Souls purifying your Souls ver. 22. In no other subject doth that Word as preached for ever abide For the Body rots and in the grave hath not an inherent but a relative Holiness such as the Episcopal Brethren would have to be in Churches consecrated by them because once it was the Temple of the Holy Ghost who dwells in us And that it is the Soul the Apostle hath here in his eye in this discourse of his in my Text as that which he intends the Subject here wrought upon appears if we consult the Well-head of his discourse about the Soul which is the 16 ver. of the 4 Chap. Our inward man sayes he is renewed c. there is your wrought upon here whilst the outward the Body perisheth Which Soul in being call'd the inward man connotates at once both Grace and the Soul conjuct together and distinct from the Body as well as from Sin and Corruption Elswhere it is declared the subject first and originally wrought on Eph. 4. 23. Be renewed in the Spirit of your mindes Look round about the Text and what is the US wrought on plainly this Inward man by the Coherence afore and after Ask ver. 1. If our earthly tabernacle that is our Body be dissolved WE have c. that is This inner man our Souls have for the Body is supposed dissolved So likewise ver. 4. WE in this tabernacle that is our Souls in these Bodies More expresly after ver. 8. our very Souls not onely whilst in our Bodies but when separate from our Bodies have the WE given them We are willing to be absent from the body and present with the Lord The We present with the Lord and absent from the Body is nor can be no other than a separate Soul in its estate of widowhood And so here ver. 5. Hath wrought US The Soul bears the Person carries away the Grace with it Add to this the Time here specified in the Text in which we are wrought upon It is but this life and during the term thereof Hath wrought us sayes the Apostle not in the future Who shall work us for it That hath wrought referring to the work of Conversion at the first Who HATH MADE us meet to be partakers c. Col. 1. 12. and who doth continue still to work us the Preterperfect being often put by the Apostle for the Present God renewing the inner man DAY BY DAY Chap. 4. 16. So working upon it in order to this self-same thing continually Unto which words there these here have an evident aspect yet so as that time of working is but during this life For it is whilst the outward man is mouldring and that by afflictions which during this moment work an