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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	dead_a	life_n	see_v	3,001	5	3.9761	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90206	The world to come, or The mysterie of the resurrection opened: in a discourse at Burford in the county of Oxon, upon Acts 24.15. / By John Osborn, minister of the Gospel at Bampton in the bush. As also, in a conference between him and Richard Coppin of Westwell.	Osborne, John, lover of the truth as it is in Jesus.	1651 (1651)	Wing O526; Thomason E635_1; ESTC R206479	55,151	76

to change their vile body c. This was not yet done besides it is affirmed of the body which is not the proper subject of such a Resurrection from ignorance as they pretend And our vile body shall be fashioned like unto Christs body but that as we shall hereafter prove was raised properly from a natural death to a natural life This is laid down as a Principle of the Doctrine of Christ Heb. 6. 3. which cannot with any shew of Reason be interpreted of any other then a corporall Resurrection having spoken of the Resurrection of the Soul from a state of sin and ignorance v. 1. where he mentions Repentance from dead works and faith towards God It cannot be imagined that in so short and pithy an account as this is he should repeat the same again in other words and this will be yet more clear if we compare this passage with the fact and Faith of the Martyrs women received their dead raised to life again and others were tortured not accepting deliverance r Heb. 11. 35. this was done through Faith v. 33. Therefore by such to whom God was manifest they were tortured and killed for they accepted not deliverance What inducement They expected a better Resurrection What in this life No for they had no deliverance if after death what Resurrection could it be but of the body Besides 't is said A better Resurrection in reference to their best condition in this life And this is shewed unto John in Vision I saw faith he the dead small and great and the Sea gave up the dead which were in it and death and the grave as in the Marginal reading delivered up the dead which were in them s Apo●● 20. 12 13. This cannot be understood of any other then a bodily Resurrection For first it is general Of all both small and great Now all sorts do not rise Spiritually some dy in their sins Secondly after they arise they stand before God and are brought to judgement But those who arise Spiritually do not stand before God to be judged as some of these here are to be cast into the Lake of fire v. 15. Thirdly the dead here are said to be in the Sea and in the Grave and by them delivered up Fourthly some of them are said not to be written in the Book of Life therefore it cannot be a Spiritual Resurrection for all those who are so risen are written in the Book of Life Chap. 3. 4 5. And those who are unclean and work abomination or make a lie who attain not to the Spiritual Resurrection are of that number which are not written in the Lambs Book of Life Chap. 21. 2 7. Isaiah 25. 8. Hos 13. 14. With many other places might be produced to evidence this Truth but these may suffice for Positive testimonies we shall now repair to Reason 1. The seed of the woman shall break the Serpents Arg. 1. head t Gen. 3. 15. Which is thus interpreted by John 1 Epist Chap. 3. v. 8. For this purpose the Son of God was manifested that he might destroy the works of the Divel u 1 Ioh. 3. 8. And this is one of his works for he is described as having the power of Death So that either death must be destroyed Heb 2. 14. and consequently the dead rise or Christ must fail of his end in being manifested in the world 2. God is the God of Abraham Isaac and Jacob and Arg. 2. of all the Faithful a God in Covenant with them there Exod. 3. 6. fore their dead bodies shall rise this our Saviour urged against the Sadduces in Vindication of the Resurrection oppugned and denyed by them But as touching the Resurrection of the dead have you not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is Mat. 22. 31 32 not the God of the dead but of the living With this answer the people were possessed with astonishment and the Sadduces put to silence v. 33 34. Whereas the Lord cals himself their God many years after they were dead and rotten in their graves it imports they must be alive to God they all live to him But that you may clearly see the force of this Argument and wherein its strength lies we must conceive when God cals himself the God of Abraham Isaac and Jacob he means a God in Covenant with them to give out his All-sufficiency for their good Gen. 17. 1. to be their Shield and exceeding great reward removing all cause of fear Gen. 15. 1. particularly iniquity Acts 3. 25 26. the Fountain whence all evils flow and supplying them with all good out of his infinite fulness for this Covenant brings a blessing with it Acts 3. 25. which Covenant is an everlasting Covenant Gen. 17. 7. and made with him not in respect of the Soul onely but the body also for else it were not a perfect Covenant These things premised I thus infer 1. That therefore by reason of this Covenant he will never leave them or forsake them but should not the bodies of Abraham Isaac and Jacob rise God should in that respect leave and forsake them and not be All-sufficient to them or their God in respect of their bodies the very dust of the bodies of Abraham Isaac and Jacob is in Covenant with him and therefore shall in time be raised up again 2. Forasmuch as sin the cause of death is taken away therefore death the wages of sin shall de done away 3. If the bodies of Abraham Isaac and Jacob shall not live they are not perfectly blessed in Covenant with God because their bodies one part of them are not And what hath been said of Abraham is applyable unto all the Saints God is their God and therefore their dead bodies live to him are in Covenant with him have sin the occasion of death done away and so shall be raised again to be made perfectly happy with him 3. A third Reason we draw from Mat. 22. 30. In the Arg. 3. Resurrection they neither marry nor are given in marriage but are as the Angels of God in Heaven Which is thus rendred by Mark. 12. 25. When they shall rise from the dead they shall neither marry nor are given in marriage To the same purpose Luke 20. 35. In this life in the Resurrection from sin and ignorance men marry and others are given in marriage Marriage is honourable in all and the bed undefiled but Whoremongers and Adulterers God will judge x Heb. 13. 4. And again Nevertheless to avoid Fornication let every man have his own wife Besides here we are not as the Angels of God therefore Arg. 4. we expect another Resurrection Moreover such a Resurrection is here affirmed and Arg. 5. proved by Christ which the Sadduces denyed but that was of the body after death when the seven Brethren one after

by Phylosophers ingenerable and incorruptible Arist Phys l. 1. ad finem and the bones and flesh of our bodies though resolved into elements is not annihilated but remains still and hath a being in the world the place whereof is not hid to God but naked and open before him Add hereunto the natural inclination and propensity of the soul to be united to the body it being the form thereof cannot but have a disposition to be conjoyned with it sith it is imperfect and incompleat in a state of separation though this cannot be effected by any Natural power yet it exceeds not the power of an Infinite Agent God being the Author and Lord of Nature can according to his pleasure intend extend contract and change Nature and so recal the dead to life p Idoneus est reficere qui fecit Tertul. Quare miramur quare non credimus Deus est qui fecit considera cuthorem tolle dubitationem August Therefore the doctrine of the Resurrection is not of that sort of Contradictories Besides it may be more rationally concluded and more easily believed that a Subject can again receive that influx of God which once it had then that which it never had A Firebrand once lighted and quench'd is more apt to be inflam'd and why should we think it a more difficult work to reunite soul and body then at first to unite them Rabbi Ame answered after this manner to a certain Epicure A King commanded his servant to build him a Tower where there was neither water nor earth they obeyed and built it in process of time this Tower came to nine the King bids them go and build him a Tower in a certain place where there was water and earth they reply it is above their ability to raise such a Fabrick the King answers if you could erect a Tower in that place where there was neither water nor earth how much more in this where they both abound q Menasseh Bea Israel de Resurrect mortuorum l. 1. c. 4. Cur gentes des qui mortuos exciteturum se promises non credant quasi 〈◊〉 fieri non possit cum homo insit potestate in Element is quemadmedum ●ute cum crearetur sic etiam nunc cum iterum creatur Justin Martyr Apolog. When both these Principles were not he gave us a being how much more can he unite them when they are dissolved this building when it is fallen down he can as easily repair as raise it when it was not It is more incredible that when we are not in the body of so small a quantity of seed bones nerves and flesh in such a Figure as we see should be formed and fashioned and yet doth not this come to pass every day And how many other wonders do we see in Nature every day Wonder they would be thought were they not so common and incredible to some were they not seen but reported onely Experience proves it true and we doubt not the Load-stone draws Iron and the Needle points to the North-pole though reason dictates no such thing because we apprehend it by sense and see it with out eyes we think it no delusion Some say the Sea-fish Echinus although she be taken and torn in pieces yet if the pieces be taken and thrown into the Sea you may perceive them come together by little and little But that is most memorable which is written of the Phoenix that which growing 〈◊〉 Pliny l. 11. c. 36. old comes into Aegypt and there not in the desart but open City with Cassia and other materials builds her a nest fils it with Odours in which she dies and putrifies of whose putrifi'd flesh a Worm is generated and this formed into a Bird t Cyril Hiere sol Catech. 18. or as others report by the beams of the Sun her nest is set on fire and she burnt to ashes out of which arises another Phoenix of her Cyril u Admiranda quidem avis est Phoenix sed avis tamen irra tionalis neque unquam volans per aerem psallebat deo neque scit quis sit unigenitus dei filius ergo animanti quidem irrationali non cognoscenti factorem suum Resurrectio donatur nobis vero glorificantibus Deum mandata ejus custodientibus eadem non dabitur Catech. 18. Clemens Tertullian Ambrose and other Fathers write proving thence the resurrection of her also Solinus Tacitus Pliny and other Naturalists and Historians speak Dion reports that this Bird was seen towards the latter end of Tiberius's Empire w Chron. Cari●●● p. 203. But because this may be supposed a Fable let us take into consideration some of those miraculous changes which are in Scripture upon record Moses rod turn'd into a Serpent Aarons budding Bitter waters made sweet water turned into Wine yea and many dead raised some in the old Testament of whom Heb. 11. 35. Son of the widdow of Zarephath 1 Kin. 18. And of the Shunamite 2 Kin. 4. 32. A dead man laid by Elisha's body 2 Kin. 13. 21. More in the New Jairus daughter Mat. 9. 25. The son of the widdow of Naim Luk 7. 15. La zarus Ioh. 11. 43 44 and 12. 1. 9. 17. Tabitha Ast 9. 40. Euticus Act. 20. 9 10 11. Many at Christs Resurrection Mat. 27. 52 53. That which hath been already done what hinders but that it may be done again God foreseeing the incredulity of men hath afforded them so many examples that they might believe You see its plainly written in the book of Scripture and as much though not the same you may every day read in the book of nature the vicissitude of things declare it possible Dies moritur in noctem rursus cum suo cultu universo orbi revivissit saith Tertullian x l. de Resur 〈◊〉 Do we not see the day to dy at night and arise as it were to a new life the next morning the Sun having withdrawn himself for a season appears again as a Bridegroom coming out of his chamber and rejoyceth as a strong man to run his race Trees and Plants which in Winter are dead and withered in Spring revive Swallows Worms and Flies by the Winter cold cast into a dead sleep are by the Summers heat awakened But these cease not to be only for a time suspend their acting and are raised not from death but sleep what is this to mans Resurrection We have resemblances of this also how is the Silk-worm and the Bee generated Is the Worm made lively of a dead carcass a Bird formed and fashioned with flesh wings Veins Bones Feathers and several parts from a moyst Egg And may not the same be done to the body of man The seed which is cast into the earth dies and afterward is quickned and springs up again 1 Cor. 15. 36. It is sown naked it rises clothed it is sown single rises manifold Why should it not be thought as possible that man dying should live