A27017:726
The Saints' Everlasting Rest
The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is showed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is shewed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...
London: printed by Rob. White for Thomas Underhil and Francis Tyton, 1650
THE SAINTS Everlasting REST. PART II. › Chapter 9 › Section 1
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
16. We are commanded by Christ, Not to fear them that can kill the body, but are not able to kill the soul, Luk. 12.4. Doth not this plainly imply, That when wicked men have killed our bodies,1 (that is, separated the souls from them) yet the souls are still alive?
- 1If you would see this subject handled more fully, and all the Arguments answered, which are brought to prove, That souls have neither Joy nor Pain, till the Resurrection, See Calvins Treatise hereof called Psychopannychia.
17. The soul of Christ was alive when his body was dead: And therefore so shall ours too. For his created nature was like ours, except in sin. That Christs human soul was alive, is a necessary consequent of its hypostatical union with the Divine nature (as I judg) And by his words to the thief. This day shalt thou be with me in Paradise: so also by his voice on the Cross, Luk. 23.46. Father, into thy hands I commend my spirit. And whether that in, 1 Pet. 3.18, 19. that he went and preached to the spirits in prison, &c. will prove it, I leave to others to judg. Read Illyricus his Arguments in his Clavis Scripturae on this Text. Many think that the opposition is not so irregular, as to put the Dative [Greek or Hebrew] for [Greek or Hebrew] as the subject recipient, and the Dative [Greek or Hebrew] for [Greek or Hebrew], as the efficient cause: But that it is plainly to be understood as a regular opposition, that Christ was mortified in the flesh, but vivified in the spirit (that is, in the spirit which is usually put in opposition to this flesh, which is the soul) by which spirit, &c. But I leave this as doubtful; There's enough besides.