Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	good_a	reason_n	1,534	5	4.5930	4	false

Text snippets containing the quad

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

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