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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	nature_n	sin_n	2,126	5	5.5892	4	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

they may see him whom they have pierced and behold their Judge and the deaf that they may hear him to their terrour And whereas there are some things pertaining to the nature of man in respect of his present state and according to the common and ordinary course of Nature as humours seed milk c. We suppose that both shall have those things that are recessary in the number of which we do not comprehend superfluous or excrementitious humours or those which are of Nature intended for generation as seed or nutrition of another as milk of which there shall be no use of those things which humane nature cannot here want as blood I conceive this shall be restored also yet to some this seems rather agreeing to a natural than a Spiritual body And although some members are of no use in the Resurrection yet for as much as of the Organical members there is a double relation the first of matter to the form so their end is the perfecting and adorning the body or of an Organ to an active Principle so the end is operation though there be no need of some members as to operation yet in respect of ornament and perfection of the body they are not in vain or superfluous but necessary in the Resurrection so that though there be no use yet there shall be distinction of the Sex As to the quantity and stature of the body some conceive all shall arise at the same stature to which they should have come and beyond which they should not have gone if Nature had not erred but this we shall not assert or undertake to determine The bodyes of the unjust shall be made immortal and incorruptible but passible they shall receive their bodies not for Ornament but torment for they must be tormented and suffer the wrath of the Almighty for ever and ever therefore it is necessary they should dy no more but remain for ever without natural helps that they may be punished without intermission The Saints shall be raised to a perfect and glorious estate they shall be like Christs glorious body Phil. 3. 21. and like the Angels of God Mat. 22. 30. 1. In Immortality Neither shall they dy any more Luke 20. 36. This mortal must put on immortality 1 Cor. 15. 5● And we groan that mortality might be swallowed up of life 2 Cor. 5. 4. And death is said to be swallowed up in victory 1 Cor. 15. 54. So that there shall be no more death Apoc. 21. 4. Death it self being cast into the lake of fire Apoc. 20. 14. Others raised before Christ and some after by the Apostles dyed again but to these shall be no dying for such was Christs life Christ being raised from the dead dyeth no more death hath no more dominion over him Rom. 6. 9. Our life shall be parallel to eternity the body before the Fall was immortal therefore did God place in Paradise the Tree of Life as a Sacrament of that immortality he should have enjoyed in his innocent state The long life of Adam and the Fathers was the Reliques of that immortality man had before the Fall And this is the state of the holy Angels their days are the days of Eternity God is immortal by Nature thus he only hath immortality 1 Tim. 6. 16. The Angels and souls of men by Creation Adam's body by condition if he brake not Covenant with his Maker ours hereafter by special grace in the Resurrection for the cause removed the effect must cease sin is taken away therefore death also in due time must be removed the Guilt of sin is taken away in Justification the Reign of it in Conversion the Acting of it in Death the last Effect in the Resurrection Adam before the Fall was Potentially mortal as the effect proves he should have been immortal if he had kept the conditions of the Covenant those that are raised shall be so confirmed that they cannot dy for they shall not be in a capacity of sinning which brings death they have not this immortality upon such termes as Adam had 2. In Incorruptibility and Impassibility they shall not suffer any thing that can hurt afflict or impair them It is 1 Cor. 11. 43. 52. 53. 〈◊〉 sown in corruption it is raised in incorruption The dead shall be raised incorruptible this corruptible must put on incorruption Now our bodies by hunger thirst diseases labcur grief c. are wasted every day and at last wholly corrupted in our dissolution but after the Resurrection they shall continue in the same state The Manna which by man could not be kept one day without putrifaction by the Divine power was preserved in the golden Pot for many ages Aegyptians by embalming bodies kept them from corruption many hundred years and why may not an immortal body be kept from corruption by an Omnipotent God And thus also shall the Saints be as the Angels 3. In Power It is sown in weakness it is raised in 1 Cor. 15. 43. Power Here it is weak and sickly then it shall be strong vigorous and healthy the strength of Sampson and other mighty men in a fallen state shew what Adams was by Creation and what 〈◊〉 shall be in the Resurrection for this is a restauration of what we lost and of further perfection The powerfulness of the body in the Resurrection comprehends 1. Activeness in the execution of all those actions which are suitable to it our bodies now are impotent and so indisposed to perform all those actions that belong to them and unserviceable to the soul yet when this great change shall come they shall be made able to act perfectly they shall be observant of and subservient to the souls desires and whereas now their gravity doth hinder their motion upward they shall then like Eagles mount up into the Ayr and convey themselves whither they please for they shall be filled with the Spirit An Egg cannot mount upward while it is without life but when it is quickened and filled with spirits it moveth and mounteth on high A Bird is an heavy body yet by her wings she can raise her self from the earth and fly swiftly in the Ayr. Iron may be so formed by Art that it shall not sink but swim upon the water and why should this motion of our bodies after the Resurrection be thought incredible Christs body could move upward for it ascended into Heaven and ours shall be like it when he comes we shall be caught up to meet the Lord in the Ayr. 1 Thes 4. 17. 2. Nimbleness Strength puts Agility into bodies makes them more quick in motion Asahel was swift as a 2 Sam. 2. Roe Our bodies must be more perfect being conformed to Christ who was so quick in motion that he vanished out of sight when he had shewed himself to his Disciples Luke 24. 31. 3. Unweariedness now we are soon tyred with action by reason of weakness but then we shall be so strong and lively

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

made alive 1 Cor. 15. 22. All good and bad by his Power for he hath the Keys of Hell and Death Apoc. 1. 18. He hath Power as God and Commission from God as man to raise the Dead This he doth by vertue of his Office all Judgement being committed to him as the son of man Therefore Raising the Dead and Judging them being raised are put together John 5. 21 22 27. He shall at the last day by his voice awaken all that are a sleep in the dust They that are in the grave shall hear his voice John 5. 28. As the natural Voice raiseth him that sleepeth so the Voice of Christ raiseth the Dead it is likely that shall be a real and articulate voice namely such a one as shall sound out some such sentence as this Arise ye dead and come to Judgement But in an especial manner Christ is the cause of the Saints resurrection as he is their Head First He is an effective principle of rising to all his Members therefore called the Beginning the First-born of the Dead Col. 1. 18. The first Fruits of them that slept 1 Cor. 15. 20. and a quickning Spirit 1 Cor. 15. 45. The power by which we are raised is with Christ per modum redundantiae it abounds in him even to overflowing there is not only a sufficiency of power for his own rising but a redundancy for ours also All things tending to our salvation are in his hands he is entrusted with power for our good as in other things so in this the raising of our bodies He hath not life for his own person alone but treasures of life for every member as he hath life in himself so it is communicated to all his members We have it from him by way of Influence Christ God-man raiseth us the power not humane but divine the same by which his own body was raised yet his Humanity concurring thus far the Deity not raising us without the Will and consent of the humanity Yea as man he desires purposeth promiseth the raising of our bodies Secondly He is the meritorious cause he hath purchased life for his and redeemed them from death by a price taken away sin the cause of death satisfied divine Justice and so procured full and compleat Redemption for them He was delivered for our offences and was raised again for our Justification Rom. 4. 25. and if we be justified then we shall also be glorified 3. He is the exemplary cause we shall be conformed to him in this also He was raised as a pattern and example to all his Members holding forth the manner of their resurrection in his Who shall change our vile body that it may be fashioned like unto his glorious body Phil. 3. 21. the Resurrection that he shewed in himself he hath promised to us The Final cause or end of the Resurrection the glory of God in the patefaction of his God-head Truth Mercy Justice Power Wisdom and Providence that the whole man may be judged before the Tribunal of God and all men receive according to their works 2 Cor. 5. 10. that as soul and body have served God or sinned together so they may be rewarded or punished together that the Saints with Christ their Head may both in soul and body be for ever blessed in heaven and the wicked with Satan their head be eternally tormented in hell Although all rise yet is there a different end and issue of their resurrection to some it is a resurrection to life and glory who are therefore called the children of the resurrection Luke 20. 36. to others a resurrection to death shame and condemnation Dan. 12. 2 3. John 5. 28 29. therefore were the Saints buried together and strangers apart because they expected a better resurrection But when shall these things be In the end of the world Mat. 13. 39 40. at the last day John 6. 39 40 44 54. When Christ shall deliver up his Kingdom to the Father and put down all rule authority and power 1 Cor. 15. 23 24. Now that we may leave no way unattempted which may conduce to the clearing of this truth silencing of contradictors and satisfying of the scrupulous we shall in the next place examine and make answer to what is usually pleaded against it and I trust you will in conclusion plainly perceive the most ponderous Arguments and Doubts being laid in the ballance will be found wanting and of no weight at all but lighter then vanity All that can be urged is against to the possibility of the thing in respect of the power of that cause which must effect it or probability and infallibility thereof in respect of his Will In short it is conceived difficult to be done and in some mens fancies never promised It is supposed contrary to sense or reason because of the Objection dissipation of our bodies which are resolved into Elements and are so mingled with them and other bodies that it seems a thing impossible they should be drawn out and severed from them To this we reply The things which are impossible with Solution men are possible with God Luke 18. 27. Is any thing too hard for the Lord Gen. 18. 14. The question should thus be resolved there is not any thing too hard for the Lord that is which doth not in it self imply a contradiction or in him denote imperfection we must not judge of the power of God by what we see in the creature nor limit it to what we find in our selves Canst thou by searching find out God Canst thou find out the Almighty to perfection Job 11. 7. This then being presupposed we make not Nature but the God of Nature the worker of this great miracle why should it seem either strange or impossible Sense and Reason is but a crooked line to measure his power and too short to sound his Almightiness though it may seem above yet it is not contrary to Reason the most can be said it exceeds the reach of meer sense it can with no sense be affirmed repugnant to it For God is able to raise the dead Heb. 11. 19. It denotes not imperfection in him to do it nor doth it in it self involve any repugnancy why it cannot be done God is able of stones to raise up children unto Abraham Mat. 3. 8. and why not the same body out of the dust and animate it by the same soul by which it was formerly enlivened Again where the same numerical principles Matter and Form of the thing or Person corrupted remain and the same Agent who did first put them together continues in the same power state and condition what can hinder why they cannot be united and restored again to the same state wherein they were before separation The Agent remains God changeth not and his Arm is not shortned And that the Form the soul remains is clear from Matth. 10. 28. and Jude 7. As for the Matter that remains also The first Matter is held

it What is all this v. 17 18. to the old man or labouring and traveling to bring forth Christ in the spirit Cop. The bringing of the soul out of the dust is the bringing of the new man out of the old Osb. Where is your proof that the bringing of the dead out of the dust is bringing the soul out of the dust and that the bringing of the new man out of the old Cop. This is proved v. 14. They are dead they shall not live they are deceased they shall not rise therefore hast thou visited and destroyed them and made all their memory to perish Osb. What is this to the old man Cop. God's raising them is raising their memory or them to a memory which before they had not it was a perishing memory which before they had Osb. What means the perishing of their memory here Cop. They remembred not God or had not the knowledge of God Osb. Prove this phrase to hold forth any such thing Cop. The natural man is enmity with God Osb. Prove the memory perishing to be taken for natural state Cop. It is the darkness of their Understanding Osb. Prove it is meant so here and alledge your Scripture and I will acknowledge my self to be in an error Cop. I prove Ezek. 37. 11. These bones are the whole House of Israel Behold they say our bones are dryed up and our hope is lost Osb. He says nothing of memory much less of memory perishing but speaks of hope lost which are two distinct things hope being of things to come and memory of things past therefore this Scripture cannot witness for you you must seek elsewhere Cop. The Scripture carries it all along that the natural mans memory perisheth not Osb. I see little strength or sense in this answer or that it is in any sort pertinent to our question Let me now see how you can prove in this chapter and particularly in this verse he speaketh of the new man and that by dust is meant corruption of nature and darkness Cop. If men will not receive the truth they may pick Cavils Osb. You judge me though judging be against your doctrine but prove that by dust is meant corruption and darkness Cop. What is it that awakens out of darkness Christ in us who appears as dew on the herbs till Christ as dew revive our dead hopes as appears also by Hos 14. 51. I will be as the dew unto Israel he shall grow as the Lilly How shall he fall as a dew unless upon as as dead Jesus Christ is the dew and he cometh not but on the dead Osb. If this be granted it doth but hold out this that those that are raised are raised by this dew but that the dead on which it falleth are souls onely and not bodies you have not proved Cop. That coming is on a dry soul Osb. Yet I deny that the soul only is quickned by Christ I grant that Christ as dew and as rain falls on a withered soul and thereby quickens and revives it but that it quickens the soul only I deny for it also quickens the body of which he speaks here in Isaiah Cop. I have proved the soul to be quickned by this dew you must prove the dew doth descend upon the body also Osb. It was rather my grant then your proof that the soul is quickned which we affirm also of the body sith what the dew is to the corn and grass that Christ is to the bodies of men as the dew revives the corn and grass and makes it to flourish when it is dead and withered so doth Christ raise mens bodies dead in the grave which we having before abundantly proved by authority of Scripture it is your part to disprove or shew the impertinency of the Scriptures alledged for to the Proposition by me maintained Cop. Would you have me to prove all Will you have no proof on your side You will prove nothing Osb. Seing you will have it so we will make an Essay what may be proved out of this very verse from whence I doubt not to infer the verity of my Assertion and the falsity of yours and that he speaks of bodies quickned by this dew from a bodily death in the grave rather then of souls from corruption the dead that are here raised by the dew falling on them are conformable to Christ they are so dead as Christ's body was and so raised as Christ's Together with my dead body shall they arise But Christ's Resurrection was not from corruption and sin but from a bodily death to life therefore ours also Cop. Christ did descend to the Nature of man that is corruption Christ must lay this in grave and rise from it Osb. Then Christ was a sinner Cop. He took our sins and so his resurrection was from sin Osb. Doth this of Isa 26. 17 hold out any such thing Yea where is he said to rise from sin Cop He took our Nature on him and that 's the cause Osb. It was from the grave and not from sin corruption and ignorance Cop. If he rose not from them then he had them not Osb. Neither had he for he was without sin That remains to be proved Cop. He took all our infirmities on him Osb. Not sinful infirmities Cop. All our infirmities and bare our sicknesses Osb. I deny that John 11. 24. Osb. Let us go on to another Scripture namely Joh. 11. 24. Martha saith unto him I know that he shall rise again in the Resurrection at the last day Lazarus was dead lay four days in the grave and stunk yet of him Martha saith He should rise again in the Resurrection at the last day This cannot be meant of any spiritual Resurrection in this life but of a Resurrection after death Which perswasion of hers Christ confirms by saying I am the Resurrection Cop. Martha spoke in Ignorance and Christ by way of Reproof Mark the words I know saith Martha my Brother shall rise again in the Resurrection of the last day Christ answers I am the Resurrection and the Life He that believeth in me though he were dead yet shall he live as if he had said she should not believe her self but him Martha believed not as in v. 40. Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God Therefore Christ reproved an Unbeliever Osb. Christ instructs reprooves not Martha but rather commends her M. John Hughes Martha saith v. 27. that she doth believe therefore she had faith Cop. She believed in general but not in particular and who will not say my friends that are dead I shall see them again at the last day M. Hughes You will not say it M. W. Bartholomew Martha had external faith but not internal faith Cop. Yea yea Osb. Where do you prove by Scripture there is an external faith and what is external faith M. W. Bartholomew She heard with the ear that was her faith Osb. We deny hearing to be