Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	according_a	body_n	earth_n	2,320	5	5.8944	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27162	The Resurrection founded on justice, or, A vindication of this great standing reason assigned by the ancients and modern wherein the objections of the learned Dr. Hody against it, are answered : some opinions of Tertullian about it, examined : the learned doctor's three reasons of the Resurrection, inquired into : and some considerations from reason and Scriptures, laid down for the establishment of it / by N.B. ...	Beare, Nicholas.	1700 (1700)	Wing B1564; ESTC R38679	58,906	162

which is the same with Justice shall be the standard of it and clearly implies that if God should forget should not recompense the Saint according to his Works he would be Unrighteous Fifthly Nor may we omit that infallible assurance which we have received from the Mouth of our Blessed Saviour in that full Place Mat. 25. 31. c. where we have a large Account of the Resurrection and Judgment together with the Method Rule and Reasons of both The cursed Sentence which shall be passed on the Bodies as well as Souls of the Wicked for they are now both joyned together has respect to the Sins which in their former conjunction they committed the one is Assigned the express Reason of the other So it runs depart ye cursed into Everlasting Fire c. For I was an Hungred and ye gave me no Meat c. here the illative For is allowed by all Perswasions Protestants as well as Papists to be Causal And the whole Man was concerned in the Sin and must be joyned in the Punishment and tho' in the adverse Part when the welcome Invitation is given Come ye Blessed of my Father inherit the Kingdom c. For I was an Hungred and ye gave me Meat … some Divines of the Reformation will not have it here to signifie the Cause but the Consequence to avoid the Force of the Argument for Meritoriousness of good Works which seems to me a very strange Distinction and as I conceive in the present Case altogether needless for God may ought and will reward us for our good Works not for any real Merit of condignity in them but because he hath been pleased out of his Goodness and Bounty to give us his Gracious Promises so to do and upon this account is obliged to make good his Word but be this how it will so much is certain and must be acknowledged by all it is the main drift and design of our Blessed Saviour in the whole Discourse to represent our Actions here done in the Body to be the Square and Measure of that Judgment which suitably shall attend both Body and Soul hereafter Sixthly After all this I might here call in to our Assistance the profess●d Argument of the Apostle 1 Cor. 15. on the present Subject but I have considered this in the beginning of this Discourse I shall therefore now dismiss it with a Remark or two As First How he represents the Resurrection as the Basis of Christian Religion He secures us of the certainty of it displays for our Comfort the Glorious Qualities of Bodies then Encourages us to persevere in doing Good here from an assurance that our Labour will not be in vain hereafter intimating in the Expression by an elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most transcendent incomparable Reward Which must of Necessity be applyed to the Body whereunto the design of the whole Chapter tends For it must be acknowledged by all the main End of it Now the Reason of all can result from no other Principle or at least none so considerable as this viz. That we have to do with a God who will Reward every Man according to his Work which fully comes up to what I am to prove Can any one imagine that there would be so much ado about our Bodies if they were not capable of an exalted injoyment in Heaven No verily we may depend upon the Truth of the contrary let the Philosopher say what he pleases for the same Apostle has elsewhere assigned this as the Reason of it Phil. 3. last God shall change our vile Body that it may be fashioned like unto his glorious Body because our Conversation is in Heaven Our Citizenship lies there we are free of that Jerusalem above and this Angelical Alteration is in order to our Investiture into all the unspeakable Privileges of it In short the tendency of the whole Chapter resolves it self into this That Christians notwithstanding all the discouragments in the way ought to go on with resolution and chearfulness in the discharge of their Duty upon the assurance of a Resurrection when their Bodies as well as their Souls shall receive a recompence for all and if this be the Case of the Saint as it is here plainly and fully represented what the State and condition of the Sinner will be upon his Resurrection we may easily conclude not only from the Topick of contraries but also because he is to bring his Works along with him to the Judgment-Seat and according to these shall receive his Sentence of him who will must and can do no other than Judge the World in Righteousness Seventhly I shall mention but one Text more 2 Cor. 5. 10. FOR WE MUST ALL APPEAR BEFORE THE JUDGMENT-SEAT OF CHRIST THAT EVERY MAN MAY RECEIVE THE THINGS DONE IN HIS BODY ACCORDING TO WHAT HE HATH DONE WHETHER IT BE GOOD OR BAD This is the very Scripture which the learned Author alledges for the confirmation of his Reason for the Resurrection viz. That as we are Men when we do Well or Sin So 't is reasonable that we should be Men when we are Rewarded or Punished for it Which as was intimated before is the same Doctrin with ours And this is that invictus Cunaeus that invincible Fort which can never be taken which will and must maintain the great standing reason of the Resurrection against the Assaults of the Philosopher being above them all This is that Place which we have industriously reserved as the last and surest Nail to fix the Doctrine and render it immoveable This is that place which expresses and proclaims it as loudly and plainly as Letters Words and Syllables can do it I do not see how 't is possible for any one that is not irresistibly perverse to avoid the force of it For here our Bodies are cited before this Tribunal and all the Actions of our Lives are brought with them to be reviewed scanned over sentenced and Judged all the actions of all sorts of Men without exception whether Good or Bad. And the proper wages of either is to be given accordingly and that in statu composito the whole Man his Body as well as Soul There are a multitude of Elegancies observable in the words the chief of which I cannot forbear to note As First The necessity of the Resurrection in order to a Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must appear which gives us sure grounds to conclude that our Bodies are more than Instruments that they are in an especial manner concerned in the business of the Bench. No upright full Judgment can be passed without them Secondly We have here the manner of it significantly set out in the Idium of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appear clearly as in the Light manifestly to be laid open in every part all that ever was done in the Body must appear with it Thirdly The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Copies read it the Body is brought to answer for the proper things

the WHOLE but God made the WHOLE Man Thus this most Excellent Man reasons on our side To the same purpose we may not omit the * Anima aptitudinem inclinationem habet ad corporis unionem sicut leve sursum Aquinas 1ae Q. 76. 1 6m Notion of the Philosophers and Schoolmen which the Learned Author knows much better than I can tell him viz. That the Soul hath as natural an inclination to be united to the Body as a light thing to mount upward beside if the Philosopher had been silent this Truth is undeniably established from the sacred Authority but now alledg'd viz. The earnest cries and longing desires of the Souls under the Altar to be again united to their Bodies Nay this Doctrine has not only been constantly maintained but also carry'd on and advanced by the Schoolmen who in this point are express and full That the happiness of the Saints shall be greater at the Day of Judgment than now it is or can be and they are so liberal withal as to give us the manner and reasons of it why it is so and how it is brought about † Extensive augetur in corpore extensive in animâ quia anima gaudebit de bono corporis intensive quia est corporis perfectibile omnis pars imperfecta est completur in toto Aquin. Suppl Q. 93. i. e. It is extensively augmented in the Body which before lay in the Grave under the enjoyment only of a negative happiness in an exemption from pain and a rest from all its labours But is in reunion admitted to a positive one is after a long separation placed in copartnership with the Soul 2ly 't is extensively augmented in the Soul which rejoices at the new Nuptials has no small satisfaction complacency pleasure in the advancement and injoyment of his Bride after so long a separation and Divorce When two intimate Friends that have not for many years seen one another happily meet again how great how ravishing how superlative is their Joy if there be joy in Heaven over one sinner that repenteth as we are sure there is Luk. 15 If it be one part of the happiness of the Inhabitants of that Jerusalem that is above that they shall know their ancient Acquaintance and Relations with whom they have lived on Earth and sit down with them there praising exalting congratulating each others condition as is by many asserted and is not at all improbable This offers fairly for the proof of what the Shools have here determined who in the procedure of the Argument further tells viz. That the Happiness is intensively also advanced Forasmuch as the Soul makes the Body perfect for the support of which they produce the known Axiom which is allowed of in all other cases and therefore ought to pass muster here That every part is by its self imperfect 't is perfected in the whole 'T is true if we consider the Body as it is represented by the School of Plato a Sepulchre a Prison or really as it now is a sink of Infirmities Diseases and Indispositions an heavy load and weight pressing down the Soul I do confess I see nothing Beautiful or Charming to make the Soul in love with it But when we shall draw the Curtain and change the Scene when we shall contemplate the glorious qualities wherewith it shall be enobled after the Resurrection when this corruptible shall have put on incorruption and this mortal have put on immortality when it shall have obtained a most perfect Victory not only over Death but all its troublesome antecedents and consequences also the known miseries of this Life and the calamities of the Grave when I say the Body has surmounted all these and sits above 'em this must induce us strongly to conclude for the Argument in hand If this be the case as in Truth it is the Happiness of the Saint must be advanced to such a degree as surpasseth our understanding All that we have to do is for ever to admire and adore To conclude this part 't is a Truth too plain to be disputed That the separate Soulson all hands are not under the full injoyment of either Rewards or Punishments That this is the case of the Damned Spirits needs no laboriousness of proof the single interrogation of those disposed in the Gospel Mat. 8. 29. Art thou come to torment us before the time Alone is sufficient nor have we less evidence on the other hand Where-ever the Souls of the departed Saints under the Law were 't is certain they were not in Heaven for the Captain of our Salvation was the first that opened those everlasting Doors and made his entrance there that went before to provide mansion Places for his Faithful ones Wherever the Souls of the Gospel-Believers since departed have their Residence though as I believe notwithstanding the determination of the Council of Florence and others we can conclude nothing of certainty here nevertheless we have so much evidence that their State is imperfect as that I do not see how any Man can have the forehead to deny The Nail of this Doctrine is immovably fastned by the Author to the Heb. 11. and last where after he had given a large Catalogue of the most renowned Saints departed together with the Records of their most noble Atchievements says expresly That all these having obtained a good report through Faith received not the Promise God having provided some better things for us that they without us should not be perfect In the meaning of which place there can be no doubt because the stream of Interpreters here run in one Channel altogether undivided all agreed that this is the sence The Consummation of the Happiness of those under the Law shall not prevent those under the Gospel the Day of Judgment is the stated time of both whenthere shall be a general Resurrection The accomplishment of the great Patriarchs under the old dispensation must await ours under the new the Labourors that entred the Vineyard the first Hour of the Day shall not be paid off before those that came in the last Hour the wages of all is not to be expected before the end of all The Promise refers to the Resurrection as was noted in the Preamble and is put for the Thing Promised which can be no other than the Glorification of our Bodies in conjunction with our Souls and this makes the Happiness compleat which shall not be conferr'd on some before others but shall be bestowed on all assembled together in a Grand Consistory at the last Audit This also is the professed Doctrine of our Church as she has Taught and Injoyned us in her Liturgy to Pray Beseeching God of his Gracious Goodness shortly to accomplish the Number of his Elect and to hasten his Kingdom that we with all those departed in the true Faith of his Holy Name may have our perfect Consummation and Bliss both in Body and Soul in thy Eternal and Everlasting Kingdom