Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	chapter_n	soul_n	verse_n	2,620	5	9.2383	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43590	A vindication of the review, or, The exceptions formerly made against Mr. Horn's catechisme set free from his late allegations, and maintained not to be mistakes by J.H., Parson of Massingham p. Norf.	Hacon, Joseph, 1603-1662.	1662 (1662)	Wing H178; ESTC R16206	126,172	264

1 Cor. 15.24 speaketh of the second kinde of Kingdome which shall at the end of the world cease when the Churches warfare shall have an end and her immediate communion with God shall begin when the blessed and glorious Trinitie shall be all things in all men shall supply the want or absence of all things there shall not be because there shall be no need of them Magistrate Minister Word Sacrament Temple Sun or Moon Then cometh the end you tell us that then or deinceps should be afterwards but others think it were better rendred mox statim that is by and by or presently after Strange that the Apostle should say Every one in his own order and yet finde no order or time for the resurrection of the unjust if there be it is not mentioned with the just Answer Under this Unusquisque no other are comprehended but Christ they that are Christs the term here reacheth no further you may finde just and unjust mentioned elswhere Acts 24.15 I have hope towards God that there shall be a resurrection of the dead both of the just and the unjust The twentieth chapter of the Revelation the fourth and sixth verses do imply two Resurrections the first and the last yet not both of the bodie but one of the soul from the death of sin and errour during this world The other of the bodie out of the dust of the earth at the end of this world These two resurrections are plainly and distinctly laid down by our Saviour in the fifth chapter of S. Johns Gospel the first in the 25 verse The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live The second in the 28 and 29 verses The hour is coming when all that are in the graves shall hear his voice and shall come forth It 's a Resurrection after they had been beheaded and therefore not in this life time now if that be not the last Resurrection then there is a Resurrection follows in which the rest shall rise ver 5.12 I answer but I neither rehearse nor retort your insulting words The fourth verse speaketh neither of bodies nor of resurrection but of souls onely and expresly I saw the souls of them that were beheaded and they lived and reigned to wit in heavenly glorie it is not said they rose again or lived again But the rest of the dead lived not again That is Satan detained many still in Paganism and Antichristianism who would not rise out of sin and errour Until the thousand years were finished That is Not all that time of Satans binding not that they rose afterward but they rose not at all it is not a limitation of the time but an absolute denial This is the first Resurrection Which is as if he had said thus This living again that I speak of is to be understood of the first Resurrection which is from the death in sin and I pray mark it well It is not the same life or kinde of living that is affirmed of those in the fourth verse and denied of those in the fifth it is said of those quod vixerint that they lived of these quod revixerint that they lived again And betwixt these two there is not to be conceived any Synonymus contradiction but a diversitie Metaphorical Those in the fourth verse lived the life of glorie those of the fifth verse did not arise or live again to the life of grace And you unskilfully put together the fifth verse with the twelfth whereas the fifth speaketh of the first Resurrection the twelfth of the second or last which is of the bodie at the day of Judgement Because you say that though you speak besides the ordinary rode yet you speak not besides the Scriptures I would desire your scholars whom you instructed in the Doctrine of the Millenarians though very obscurely in your Catechisme and have added now an explication or vindication of it That they would read over that chapter which you refer them to and which hath from the beginning of this errour been accounted the principal place of Scripture giving countenance to such belief that is the twentieth chapter of the Revelaion you say the dead in Christ shall rise first and reign with him a thousand years and then the rest shall rise to judgement of condemnaion by themselves apart Now in reading this chapter they shall finde that after the thousand years are expired there followeth what The Resurrection of the ungodly no. But Satan loosed Cog and Magog going forth to battel with armies of innumerable souldiers making war against the Saints and which are to be devoured with fire from heaven And whence should these wicked ones be there were none but the just living upon the earth for the rest of the dead lived not again for all that time If they read on to the 12 verse there Saint John seeth the general judgement at the last when both sea and land give up their dead they were judged every man according to their works good as well as bad and they were condemned who were not written in the book of life not those who were not raised at the first Resurrection And if the chief authority of Scripture for your opinion be so palpably impertinent and the proof taken thence so weak how weak is your opinion So much for the Scriptures which you bring Now we are to consider the judgement of the ancient orthodox To say nothing that Justin Martyr one of the ancientest of the primitive writers tells us that in his times all that were in all things orthodox Christians so beleeved Dial. with Tryph. So also Tertull lib. 3. contra Marc. and Lactant. lib. 7. the Reader that hath the books may if he please consult them I study brevitie You would not name Cerinthus who was somewhat more ancient though much more heterodox yet he it was who broached the opinion you speak of so witnesseth Saint Augustine in his eight book of heresies He held it indeed in a more gross manner some of the fathers following refined it from the more feculent parts Justin Martyr had it from the Jews with whom he conversed and his opinion is meerly Judaical that Jerusalem shall be built again enlarged and beautified and that the Prophets and the Patriarchs the Jews and the Proselytes who were before Christs coming shall meet there in a joyfull manner but not that all they who belong to Christ shall be raised with them as you teach And secondly you would not let us know because you studied brevitie what authorities your authours had for that their belief though fairly you give us leave to consult them Now I finde that the first place brought by the first of your three is out of Isa 65.22 As the days of a tree are the days of my people the meaning whereof is to be gathered from the words next before the similitude is taken from the matter there spoken

up Sion but by bloud or to serve Religion but by sanguinary persecution for the Nation to establish Religion is a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an improper speaking Here you begin your game to play on both hands you say no such matter and yet you justifie it you seem to be very angry and yet you seem not to be in earnest when you thus make sport with the word all which might as well have been by me left out and your charge had been as full without it When I said all establishment I meant not as you might well think all both Humane and Divine but my intent was to note that you mislike the establishment even of that Religion which you do now like well and profess The Door must be left open lest any Truth be in danger to be shut out though some errours in the mean time enter that so the growth of Christians be not hindered as you said euen now When the Supreme power of any Nation establisheth Religion in that Nation this is National establishment and if it be the true Religion then doth God nationally estabish it What you mean by Gods establishment of the true Religion in a Nation I know not unless it be a libertie for every one to beleeve and profess as he will without restraint But this is an improper speaking indeed 1 to call this the true Religion which is schisme and 2 to call it establishment which unsettleth all things and introduceth a licentious wildness Endeavouring onely by instruction conference and other spiritual weapons to convince and further one another in the truth and keep out errour Your cousel comes too late after that it hath for many years been weighed and tried and found too light upon the scales and too pernicious to the Church of God and his true Religion nationally established Experience hath taught us by what we have seen how much good is like still to be done by the edge of spiritual weapons onely there is little hope of silencing such persons as have a facultie of a maladie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multum loquaces dicentes nihil that say nothing and yet cannot hold their peace The Devils scholars are like himself who being twice repulsed by our Saviour set on him the third time and would not leave him yet till he was commanded away and bid be gone by way of Authority To dispute with an obstinate heretick keeps him in breath and exercise and the falls that he takes upon the ground do but help to recover his strength Think you the German Anabaptists would have been charmed with instructions and conquered with your conferences it is true some few of them might and were so therefore it is good to use both kinde of weapons not the spiritual onely as you advise When the Apostle Paul gave order to Titus that the hereticks mouths should be stopped chap. 1. v. 2. he meant not by conviction of argument onely it should be done and endless discourse but by suspension and censure therefore in the third chapter ver 10. They must have but a first and second Admonition no more and then be rejected And in a Christian State if the censure spiritual be not backed and seconded by the temporal arm the wanton and profane ones of the world will count it but as stubble and the shaking of this spear contemptible If this be the onely way you can think of to keep out errour I pray keep this your errour to your self Under pretence of establishing Religion to compell all men to beleeve or profess and practise the same things whether God hath revealed it to them or not and for not doing so though otherwise sober pious and peaceable the persecuting and punishing them and pressing and binding burthens of humane ceremonies and traditions and so exercising a lordly Domination in the Church of God is such beastly doing under pretence of Church-power that I pray God enlighten all mens eyes to see the mistake and mischief of it As for the case of compulsion in matters of faith you know though you be content that others should understand it otherwise before whom you declaim against settling of Religion that the Question among us is not about compelling strangers Jews Turks or Americans to a new belief but of compelling people to conform to their own laws agreed upon Every mans consent is involved in every Law that is made so that a Law being enacted for the uniformity of Religion if any man suffers he suffers not injuriously but by his own consent Clergy-men especially whose consent is more express than any other mens is Tertullian is often alledged as speaking against constraint in Religion but it is there where he pleads the Christians case against the Ethnicks in his Apologetick and to Scapula But in the Church no man more servent for Discipline than he is and where he deals against hereticks as in his Scorpiaco or Antidote against the Gnosticks where his words are these cap. 2. Ad officium hereticos compelli non inlici dignum est duritia vincenda est non suadenda that is It is fit that hereticks should be compelled not allured to do what they should do and being obstinate they are not to be perswaed but subdued Though otherwise sober pious and peaceable This is as much as if you should say quite contrary to what our Saviour saith Matth. 7.15 Take no heed of false teachers let them alone do not hinder them nor molest them though they be ravening wolves so they come to you in sheeps clothing Your qualities of Sober Pious Peaceable in outward shew and further we cannot judge are the sheeps clothing under which Sectaries are wont to shroud themselves that they may infect others before they be discerned What Tertullus called Paul Act. 24.5 a Pestilence is true enough in Thes● though misapplyed to Paul every Seducer is a very Pest and therefore to be looked to that he spreads not his contagion And another may come and plead for Homicides Traytours false Coiners of money that are otherwise pious and peaceable as well as you plead for Seducers But by the providence of God all mens eyes that will see are opened to see the mischief of them That passage of my deprecating all nationall establishment of Religion perhaps was one of those passages that in a letter to me he cryed peccavi in and therefore I forgive it for as Seneca says Quem poenitet peccasse penè est innocens He that repents that he hath done amiss A faultless man almost he is There was very little likelihood that this should be one of the passages I meant and I said no more of you then than you now say of your self nor so much He is ill advised that chooseth you for his Confessor who are so ready to cry it out when he cryes Peccavi for me resolved I am never to put either wine or ought else that is worth ought into that vessel that I