Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	death_n	separation_n	20,420	5	10.8447	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80811	The magistrates authority, in matters of religion; and the souls immortality, vindicated in two sermons preach'd at York. / By Christopher Cartvvright, B.D. and Minister of Gods Word there.	Cartwright, Christopher, 1602-1658.; Leigh, Edward, 1602-1671.	1647 (1647)	Wing C692; Thomason E401_32; ESTC R201801	22,915	44

said to have waked the same day that they fel asleep Yea grant this mans opinion of the souls mortality to be true and let the words of our Saviour be expounded as he would have them and what singular thing was promised to that penitent malefactor It might as wel have been said to Adam that that very day that he dyed he should be with Christ in Paradise though it should not be of I know not how many thousand years after as it was spoken by our Saviour to this Malefactor that was Crucified with him Test 3 Again 2 Cor. 5.8 We are confident saith the Apostle willing rather to be absent from the body and present with the Lord. How I wonder are we present with the Lord when we are absent from the body if the soul do not remain seperated from the body certainly if the soul die with the body we are less present with the Lord after death which is meant by absence from the body then before Besides that very phrase of being absent from the body implyes that something of us which can be nothing but the soul hath a subsistance by it self out of the body and therefore dies not with the body To this place he answers that the Apostle meant nothing else but the estate after the resurrection But how could the Apostle mean that For is there then an absence from the body when as the body riseth again and the soul and it are again united Test 4 Again Phil. 1.23 the Apostle saith That he desired to be dissolved and to be with Christ which was better for him then to live stil here in this world And v. 21. that it was gain for him to die But except the soul be mortal how could this be how could death be gain to him How could he desire to be dissolved that he might be with Christ and so be in a far better estate then here he could enjoy if as his body died so his soul should die also and should be no more until the resurrection Surely then it had been far better for him to live stil yea if it were possible not to die at all but to remain until Christs 2 coming as some upon a mistake of Christs words supposed John should Ioh. 21.23 I wil add but one place more viz. That 2 Cor. 12.2.3 where the Apostle saith that he knew a man in Christ meaning without question himself who was caught up to paradise the third heaven whether in the body or out of the body he could not tell These words which the Apostle twice repeateth whether in the body or out of the body I cannot tell to what purpose were they if the soul could not be separated from the body and subsist in a state of separation They necessarily imply thus much that the soul is a distinct substance from the body and may subsist out of the body And consequently it is not mortal it dies not with the body But some objections are made which must be answered Object 1 Man is mortal and therefore the soul being part yea principal part of man is mortal Answ I answer it doth not follow Totus homo moritur non totum hominis i. the whole man dieth but not the whole not every part of man it sufficeth that one part viz. the body dieth For quod convenit parti convenit etiam toti secundum illam partem i. That which agreeth to a part agreeth also to the whole in respect of that part It s said Gen. 2.7 that God formed man of the dust of the ground viz. because God formed the body of man of the dust As for the soul it was not formed thereof but infused as there it s said that God breathed into man i. mans body the breath of life If mans mortality did prove the mortality of the soul then because Christ died not only his soul but his divine nature should die also which I think this Author himself wil abhor to say or think for as man consisteth of soul and body so Christ of the divine and humane nature And therefore if Christ might die as he did and yet his divine nature be immortal then is there no necessity at all why because man dyeth the soul therefore must die also Object 2 Man became mortal because of sin but he sinned principally in his soul Therefore in respect of the soul he ought principally to die Answ The soul through sin becometh liable to such a death as it is capable of viz. an exclusion from God and from all happiness but it is not capable of such a death as the body is liable to viz. a deprivation of all sense and feeling and a corruption of the very substance of it for the soul is a spirit as in the Text and in other places it is termed and therefore of an incorruptible nature Object 3 In death there is no remembrance of God in the grave who shal give him thanks Psal 6.5 The grave cannot praise him death cannot celebrate him Isa 38.18 Answ The meaning is that the dead cannot so praise God as the living do viz. to the instruction and edification of others The living the living he shal praise thee as I do this day the father to the children shal make known thy truth saith Hezekiah there immediately after Isaiah 38.19 In this respect the godly have desired to live rather then to die that they may edifie the Church and to glorify God which being dead they could not do I wil not die but live saith David and why he adds and declare the works of the Lord Psal 118.17 See also Phil. 1.23.24.25 Object 4 Eccles 9.4.5 A living dogg is better then a dead Lion For the living know that they shal die but the dead know not any thing And Eccles 3.19.20.21 That which befalleth the sonnes of men befalleth beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one breath so that a man hath no preheminence above a beast for all is vanity All go unto one place all are of the dust all turn to dust again Who knoweth the spirit of a man that goeth upward and the spirit of a beast that goeth downward to the earth Answ This is spoken in the person of carnal Epicures and Atheists who think there is no other life after this and therefore had rather live though never so basely then die though never so honorably Certain it is that the spirit of God means nothing less then that the worst alive are better then the best being dead For how then are they blessed that die in the Lord even whiles they are dead Apoc. 14.13 How is it gain to the godly to die and far better for them then to live Phil. ● 21.23 And that very question who knoweth the spirit of a man that goeth upward c. implyeth that in truth the spirit of a man dies not when the body dies as the spirit of a beast doth

although the Epicure and Atheist that lives like a beast thinks that he shal also die like a beast that ther 's no difference at all betwixt the death of a beast and the death of a man but that every way as the one so the other dieth also viz. as wel in soul as in body I pass to the 3d and last observation Observ 3 The soul immediately after death is judged of God In this respect its said when a man dies to go to God viz. to be judged by him for otherwise it is not true of every soul not of any soul of the wicked that it goes to God viz. so as to live with him and to love the blessed fruition of him Now that the soul immediately after its separation from the body comes to judgment appears by those places pre-alledged which shew that the souls of the godly immediately after death are in blessed happiness as 2 Cor. 5.8 Phil. 1.23 Apoc. 14.13 This argues that judgment doth pass immediately upon the soul and that it is forthwith adjudged either to its reward or punishment The same also may be proved by that of the rich man and Lazarus Luk. 16. Which seemes not to be as some suppose a meer parable but a parabolical history or a history related somewhat after a parabolical manner For that 1. Lazarus is there named whereas in meer parables the names of persons spoken of are not mentioned because the persons are but feigned And 2. parables are ever drawn from things outward and obvious unto men whereas our Saviour there speaks of things done in the other world Object 1 But some may object that 2 Tim. 4.8 Henceforth is laid up for me the crown of righteousness which the Lord the righteous judg shal give me at that day viz. of Christs coming to judgment in the end of the world So Col. 3.4 When Christ who is our life shal appear then shal we also appear with him in glory By these and such like places it may seem that there is no reward received after death until the general judgment And so divers of the ancients have thought that the souls are until the last judgment in certain receptacles neither in pain nor pleasure but only in expectation of that which is to come Answ But the meaning of those Scriptures which seem to favour that opinion is only this that the ful and perfect reward is not til the last judgment not but that the reward in some measure and in great measure too is obtained before that time as is evident by those other Scriptures which have been cited Yea comparatively just men departed out of this life are said to be made perfect Heb. 12.23 viz. in comparison of what they were here in this world though in comparison of what they shal be after the resurrection they be stil imperfect Object 2 But again it may be objected If the soul be judged presently after death what need is there of a judgment to come in the end of the world I answer yes 1. In respect of men because before only one part of them viz. the soul is judged but the body having been partner with the soul either in righteousness or in sin meet and requisite it is that the body also be partner with the soul either in the reward or in punishment We must all appear before the judgment seat of Christ that every one may receive the things done in the body according to that he hath done whether it be good or evil 2 Cor. 5.10 The things were done in the body and therefore as wel the body as the soul must be rewarded or punished Now this in respect of the body is not til the last judgment 2. In respect of God also besides the particular judgment which is immediately after death it is behoveful that there be a general judgment as there shal be in the end of the world viz. that so Gods justice may be made manifest Hereby reason of the prosperity of the wicked and the adversity of the godly the justice of God sometime is questioned yea denied Mal. 2.17 3.14 15. Therefore God wil have his justice vindicated and cleared All shal discern between the righteous and the wicked c. Mal. 3.18 But the difference betwixt them immediately after death is not discerned it appears not the judgment that then passeth upon the souls of men is secret and unknown to us Therefore meet it is that there be another judgment a general judgment wherein all shal be judged and that in the sight of all that so Gods justice may appear unto all Therefore the Apostle speaking of the last judgment calls that day a day of the revelation of the righteous judgment of God i. a day wherein the righteous judgment of God shal be revealed and made manifest to all the world See Mal. 3. and the last ver with Mal. 4. and the two first verses To make some Use and application of all Vse 1 First let us learn and be admonished to prize spiritual things above corporal and to labour for the welfare of the soul more then of the body True it is things needful for the body are to be looked after the welfare of the body is not to be neglected St. John desired earnestly that Gaius his body might prosper and be in health 3 Joh. 2. And S. Paul exhorted Timothy to have a care of his bodily health 1 Tim. 5.23 But the things that concern the soul are chiefly to be thought of the welfare of the soul is principally to be regarded First seek the Kingdom of God and his righteousness Mat. 6.33 Good reason seeing the body is mortal but the soul immortal The body is but as the Hebrews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the clothing or covering of man the soul is the man indeed Compare Mat. 10. 25 with Luke 9.25 Expende animam impende in animam Consider the worth of the soul and so take care for the soul This was the folly of that rich man Luke 12. when his barns were full he said Soul take thine ease eat drink and be merry for thou hast much goods laid up for many years Alas those goods were for the body not for the soul that might starve in the midst of such plenty This is the misery of the wicked what ever their outward estates be yet their inward man their heart is little worth as Solomon tels us Pro. 10.20 On the other side this was Pauls comfort that though his outward man the body perished yet his inward man the soul was renewed day by day 2 Cor. 4.16 This is the happiness of the godly that though otherwise they be in adversity yet their soul prospereth 3 Joh. 2. Though outwardly they be poor yet inwardly they are rich Apoc. 2.9 Thus Lazarus was rich though otherwise a poor begger and therefore was infinitely more happy then he that had abundance of the unrighteous Mammon but wanted the true riches Labor we therefore for these riches spiritual riches let out hearts be set on these which are eternal not on the other that are but temporal Labor not for the meat that perisheth but for that meat that endureth to everlasting life John 6.27 Vse 2 Secondly seeing there is a judgment to come after death and even a particular judgment immediately after the soul is departed from the body let us think of it and prepare for it the judgment of man may be evaded but there 's no evading of Gods judgment Whoremongers and adulterers God wil judg Heb. 13.4 Though man do not judg them yet God will He will render to every man according to his deeds Rom. 2.6 God doth sometimes exact judgments here but these are but preludia futuri judicii tokens and fore-runners of the judgment to come the judgments executed here are temporal but that hereafter is eternal Heb. 6.2 The prosperity or adversity of this life is but for a moment but after death comes either that welfare or that wo which endures for ever What can work upon us what can be of force to make us circumspect and watchful if not the consideration of the judgment to come Augustine saith it was metus mortis futuri judicii the fear of death and of judgment after death that brought him out of the gulf of sin wherein he was almost swallowed up and drowned S. Paul also testifieth of himself that knowing that there shal be a resurrection both of the just and the unjust he did exercise himself to have always a conscience voyd of offence c. Act. 24.15 16. See 2 Cor. 5.9 10 11. Eccles 12.13 14. But if we would be able to stand in iudgment we must not rely on our own righteousness but renouncing it as insufficient to justifie us before God we must fly unto Christ and lay hold on him and his righteousness see Psa 143.2 Phil. 3.9 Let us be sure that we be in Christ and then we need neither fear death nor judgment after death For there 's no condemnation to them that are in Christ Iesus Rom. 8.1 But let us know and consider that as there it follows they only are in Christ Iesus who walk not after the flesh but after the Spirit He that saith that he abideth in him must himself walk even as he walked 1 Joh. 2.6 As many as walk according to this rule peace shal be upon them and mercy and upon the Israel of God Gal. 6.16 FINIS

Magistrate publickly to be punished 4. Jf they be manifestly blasphemous and obstinate in those blasphemies they may also be capitally punisht for although that Law Lev. 24.15 16. doth not oblige Christians as it is a law yet as it is a doctrine proceeding from God it belongs to the direction of Christians in causes of the same kind The other is Mr Cotton * The bloody Tenet washed Co. 58. of New England who saith in all civil Nations whose acts are recorded either in sacred or prophane Authors their Magistrates have had not only a due care of justice and honesty Gen. 47.22 Dan. 3.29 6.26 Ezra 7.26 6.11 but a reverend care of Religion also Jn Athens they had a law against irreligion upon which suffred three famous Philosophers Socrates Mr Cotton biid C. 33. Theodorus and Protagoras The reason of the law Deu. 13.9 10. which is the life of the law saith he is of eternal force and equity in all ages Thou shalt surely kil him becaus he hath sought to thrust thee away from the Lord thy God This reason is of universal perpetual equity to put to death any Apostate seducing Idolater or Heretick who seeketh to thrust away the souls of Gods people from the Lord their God For that other opinion of the Souls Immortality recitasse est refutasse and here J may apply what the Apostle saith of those which deny the Resurrection 1 Cor. 15. if the Soul be not immortal then is the Ministers preaching and our faith also vain but as one saith wittily of the Sadduces who denyed the Resurrection that at the day of Judgment the Sadduces shal rise in that body in which they denyed the Resurrection of the body so shal these live with that soul in which they denyed the immortality of the soul find if not afore yet at death that the soul lives when the body dyes and that man then ceaseth not to be as the beast but only exchangeth his being and shal be either everlastingly happy or miserable Thy faithful Wel-wisher EDVVARD LEIGH ERRATA Page 6. line 26. for shine read stirre P. 25. l. 10. for mortal r. immortal ROM 13.4 For he is a Minister of God to thee for good but if thou do that which is evill feare for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil AMongst many heterodox and unsound opinions that are started up in these times there is one concerning the power of the Magistrate viz. that it reacheth only to the 2. Table civill affairs not to the first Table matters of religion So that let any hold and practice in religion what they wil let them vent and publish doctrins never so horrid and blasphemous yet according to this Tenet the Magistrate may not curb nor restrain them he hath nothing to do to meddle with them This opinion being most fals and of dangerous consequence is newly broached here in this City York Jan. 1646. and openly maintained by some both in disputation and in the Pulpit And therefore I have thought meet to discuss the Point at this time that if any of you be ignorant you may be instructed if wavering you may be resolved if mis-perswaded and possessed with error in this particular you may be convinced and reclaimed To this end I shall endeavor by Gods help to manifest the truth unto you and to clear it from those mists that some cast about it to obscure it This premised I come to the words of the Text For he is the Minister c. For the coherence of these words to fetch it no further then needs must the Apostle in the beginning of this Chapter begins to treat of the Magistrate and the dutie which people owe unto the Magistrate Let every soul be subject to the higher powers v. 1. Subjest viz either actiuely if the thing commanded be lawfull passively if it be unlawfull That this subjection is due unto the Magistrate the Apostle proves by two arguments 1. for the ordainer of the Magistrate viz. God It is God that hath ordained him and therefore people ought to be subject unto him and not to resist him for to resist the Magistrate being ordained of God is to resist Gods ordinance and so to provoke Gods indignation For there is no power but of God the powers that be are ordained of God Whosoever therefore resisteth resisteth the ordinance of God and they that resist receive unto themselves damnation v. 1. 2. And then secondly he proves it by an argument drawn from the end for which God hath ordained the Magistrate viz the great good and benefit of people to containe and keep them in order to protect and defend them that do well and to correct and punish them that do evil For rulers are not a terrour to good works but to evil Wilt thou then not be afraid of the power do that which is good and thou shalt have praise of the same For he is the Minister of God c. v. 3.4 Then from these premisses he inferrs the conclusion therefore you must needs be subject not only for wrath for fear of punishment but also for conscience sake i. e. out of conscience towards God who hath ordained the Magistrate and hath given him his authority and that for the preservation and welfare of those who are under his authority Thus I have brought you to the Text and somewhat beyond it and this may suffice to shew the coherence of the words For the explication of them much needs not to be spoken there being no great difficulty in them For he viz. the Magistrate called the power v. 3. Is the minister of God that is ordained of God and subservient unto God and that in such an eminent manner that God communicates his own name unto I have said ye are Gods Psal 82.6 To thee whosoever thou art that art under his authority for good i. e. for thy good that thou mayst do good and receive good But if thou do that which is evil viz the evil of sin For there is an evil of punishment which though it be evil as evil is taken for painfull yet as evill is taken for sinful so it is not evil but good if it be inflicted on those that do deserve it and by those that have power and authority to inflict it In this sense God himself is said to do evil yea all evil that is done in this kind is said to be done by him who yet can do nothing but what is good that is just and right Shall there be evil any evil viz of punishment in a city and the LORD hath not done it Amos 2.6 Be afraid viz. of the power i.e. the Magistrate as 't is expressed v. 3. If thou wilt do the evil of sin look to suffer the evil of punishment For he beareth not the sword in vain 1. The Magistrate is not in vain armed with

it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. to stand or appear in judgment before him to be judged and sentenced by him For it is appointed unto men to dye once so after this the judgment Heb. 9.27 That gave it that created it and infused it into the body see Gen. 2 7. The words being sufficiently explained I come to the Observations to be gathered from them Observ 1 And the first is this That the body is mortal Then shal the dust i. e. the body return to the earth as it was The Apostle cals the body in respect of its condition here mortal body Rom. 6.12 and so Rom. 8.11 It s called a Tabernacle 2 Pet. 1.13 14. 2 Cor. 5.1 A Tabernacle hath no foundation as a house hath only is made fast with cords and stakes but the cords are soon loosed and the stakes pluckt up and so the Tabernacle dissolved It s said Iohn 1.14 that the word was made flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read it See Beza dwelt among us but the word signifieth to abide in a Tabernacle it imports that Christ had a mortal body But how comes it to pass that the body is mortal did God make it so at first No had man continued such as God first made him he had never died His body indeed being compacted of corruptible matter was naturally apt to be corrupted but by a supernatural power it should have been preserved from corruption Augustine speaking of man as he was at first created of God saith wel mortalis erat conditione corporis animalis immortalis beneficio creatoris i. e. In respect of the natural constitution of his body he was mortal but through the goodness of his creator he was immortal It was sin that brought mortallity What day soever thou dost eate thereof viz. of the forbidden fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt die i. thou shalt certainly die so God threatned Adam Gen. 2.17 Not that immediatly upon his transgression his soul should part from his body but immediately he should become mortal and subject to death as Symmachus did wel interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. thou shalt be mortal In this sense are the very same words used 1 King 2.37 It shal be said Solomon to Shimei that on the day thou goest over and passest over the brook Kidron thou shalt know for certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt die i.e. thou shalt certainly die Shimei died not that very day but then immediately his life was forfeited and he made himself liable to death Whensoever Solomon should please to inflict it upon him And thus it was with Adam upon his eating of the forbidden fruit presently the sentence of death passed on him dust thou art and to dust shal thou return Gen. 3.19 Thus Adam by his transgression made himself mortal Yea and not himself only but all his posterity also For all were included in him and his sin was the sin of all and so in him all became mortal In Adam all die 1 Cor. 15.22 viz. because in Adam all did sin By one man namely Adam sin entred into the world and by sin death and so death went over all c. Rom. 5.12 Obser 2 I pass to a 2. Observation viz. this That the soul is immortal the spirit doth not go to the earth as the body but doth return to God that gave it True it is there is a death of the soul a death in sin Ephes 2.1.5 And a death for sin Revel 20.6 It is there called the second death because there is another death for sin before it viz. The death of the body which death as hath been shewed came by sin and for sin but after this comes a second death for sin if sin be not remitted through Christ viz. The condemnation of the soul first and afterwards both of soul and body The first death is but temporal but the second death is eternal But this death of the soul whether in sin or for sin is but metaphorically and improperly called death The soul dies not so as to cease to be that substance which it was before in this respect it is immortal The bodie turns to dust but the soul subsists and remains for ever One in these times hath set forth a book purposely to prove the soul to be mortal in like manner as the body is mortal maintaining that when a man dies his soul dies as wel as the body A most gross opinion and directly contradictory to the Text in hand and to many other places of Scripture which by no art or subtilty can be eluded He would evade this Text that we have in hand by saying that it imports no more then what is said Psal 104.29 Thou takest away their breath they die and return to their dust But these places are not so parallel as he supposeth For the taking away of the breath which the Psalmist speaketh of is a cause of death and therefore at least in order of nature before death for so the cause is ever before the effect because God takes away from his creatures their breath therefore they die but here the spirits going to God is a consequent of death First a man dies and then as his body goes to the earth so his soul goes to God This clearly argues a subsisting of the soul when a man is dead and that the soul doth not die together with the body Test 2 So elsewhere in the Scripture the Spirit of God is plain and plentiful in asserting the souls immortality This day said Christ to the repenting and beleeving malefactor shalt thou be with me in Paradise How should he be that day with Christ in Paradise Not in respect of the body for so Christ himself was not that day in Paradise but in the grave And in respect of the body the impenitent theif was as much in Paradise as he to whom Christ made this promise Therefore it was in respect of the soul that he should be that day in Paradise and consequently the soul dies not with the body but subsists separated from the body The answer which the adversary gives to this place is to this effect for it is somewhat intricate that therefore Christ told the penitent thief that he should that day be with him in Paradise though it should not be until the resurrection for he grants that the body shal rise again and then the soul shal be re-united to it but wil have neither soul nor body to live until the resurrection because there is but as it were a moment betwixt death and the resurrection for that while a man is dead be it never so long he perceives no continuance of time being altogether without sense and feeling But what if a man be not sensible of time is there therefore none for that The 7 sleepers that are said to have slept from the time of Decius to the time of Theodosius about 200 years by this reason may be