Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	speak_v	7,704	5	5.1201	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85438	A sermon of the fifth monarchy. Proving by invincible arguments, that the saints shall have a kingdom here on earth, which is yet to come, after the fourth monarchy is destroy'd by the sword of the saints, the followers of the lamb. / Preached by Mr. Tho. Goodwin, on Rev. 5. 9, 10. By which it will appear, that it is for the same truth (that formerly was so much contended for) that some of the people of God suffer at this day. Published for the truths sake.	Goodwin, Thomas, 1600-1680.	1654 (1654)	Wing G1256; Thomason E812_9; ESTC R207633	19,861	35

them c. There are those that go yet further and say That though there is such a Kingdom belonging to the Saints yet they say withal That the Saints that have been before they shall during that Kingdom rise again so interpreting that place in Revel 20. according to the very letter I saw the souls of them that were beheaded for the witness of Iesus and for the word of God and which had not worshipped the Beast neither his image neither had received his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand yeers but the rest of the dead lived not again till the thousand yeers were finished This is the first resurrection Which resurrection that shall thus usher in this reign some interpret of a generation of Saints a multitude of Converts that shall come with the same Sprit and Power that all the Saints formerly beheaded had and so they are said to rise again in them as Elias is said to rise again from the dead in Iohn Baptist who came in the Spirit and Power of Elias But there are these reasons given to the contrary and that it must be meant of a true Resurrection and of a Resurrection taken in a proper sense for First It is said That the souls of them that were beheaded they lived how by a resurrection for he saith It is the first resurrection Now how do souls rise no way but by having their bodies united to them They are the souls of men that have been killed and killed by the sword now their Resurrection must be answerable to their death it is made the reward of it Their natural lives were taken away their Resurrection to life therefore must be taken in the same sense and proportion to the life which they lost And then again observe it is the very same souls in which you shall finde a great deal of emphasis for read the 6 Chap. vers 9. c. I saw saith he the souls of them that were slain for the word of God and for the testimony which they held lying under the altar crying with a loud voice c. They were the Primitive Martyrs for this was in the beginning of the book Now here in the 20 Chapter he saith I saw those souls or the souls of them that had been slain for the witness of Jesus and for the word of God he useth the same description and he addes to them for the 6 Chap. is meant of the Primitive Christians slain under heathenish Rome those that had been slain under Antichristian Rome for he speaks of such as had purified themselves from Antichrist and which had not worshipped the Beast neither his image neither had received his mark upon their foreheads or in their hands and they saith he lived and reigned with Christ a thousand yeers But the rest of the dead lived not again No wicked men shall rise then they are reserved until the day of judgement But to what end is this First That as these Saints do now govern the World invisibly as I said before so they may then do it visibly And great must needs be the glory and happiness of those times Secondly That which the Angels do now invisibly the Saints shall then do visibly The Angels now have this World subjected to them and all the affairs thereof and the execution of the Decrees of God are still said to be done by them But saith the Apostle Heb. 2. 5. Unto the Angles God hath not put in subjection the world to come whereof we speak And he doth not speak of the World to come after the day of judgement for it is that Kingdom which Christ shall have before he giveth up all things unto the Father This world here therefore is subjected unto the Angels that do ministerially rule and who do work with the Spirits of men this way and that way for the good of the Church in opposition to Satan But then all shall be done by the Saints in a visible maner Thirdly Hereby they are made conformable to the same state and condition Jesus Christ was in whilst he was in the World he was mean he was under all sorts of oppression he dies his Soul goes to heaven he riseth again and after he was risen he stays here below for many days converseth with his Disciples at times instructeth them in the things of the Kingdom of God appeareth disappeareth c. And if you ask me What will the life of men be thus risen I ask What was the life that Jesus Christ led during those forty dayes before he did ascend And if you object that this will be a diminution to their happiness I answer It was no diminishing of the happiness of Jesus Christ Assuredly he injoyed more blessedness being risen and his Soul and Body united then when his Soul singly and alone was blessed and yet for those forty dayes he was here upon the Earth Think my brethren of the day of judgement whenas Jesus Christ himself will come with all his Saints and Angels out of the place of Heaven into this visible World and it will ask a long time to judge the World because he will judge it as a man and lay open the secrets of all hearts and we may be sure that will be done in this visible World The Angels that come down from heaven to earth do yet see the face of God therefore it is no derogation to the happiness and blessedness of the Saints And if you ask me Whether during this time they shall eat and drink I answer The children of the Resurrection neither marry nor give in marriage or do any such thing but they are as the Angels of God Christ after his Resurrection lived not upon any such thing no more shall the Saints although the number of them upon the earth shall be innumerable for the earth shall be full of the knowledge of the Lord and the Name of God and of Christ shall be set up in the whole earth and the greater part of the World shall be Saints And though those that shall then be found alive may haply eat and drink and build houses c. yet those that rise again shall not I have as briefly as I could opened this thing to you which here these Primitive Christians in the very beginning of the book have in their eye Whether it be meant onely of that generation of Saints and of the Resurrection in the 20 Chap. or onely a Resurrection by way of succession in comparison of former times or whether yea or no it shall be a true and proper Resurrection I leave undetermined onely this I say That certainly there is some great thing after all the Kingdoms of the world have had their turnes for the Saints to have and that on earth both by the promises in this book and by all the prophecies of all the Prophets which have been since the World began And therefore as Peter saith Seeing we expect such things what manner of persons ought we to be in all holy conversation and godliness FINIS

that is this WE SHALL RAIGN ON EARTH I finished that of Redemption a day or two ago I came secondly to their Advancement Thou hast made us unto our God kings and priests There are these things to be observed in it First the persons that are made kings and priests US the generality of Saints Secondly I shewed you what it was to be a king and a priest Kings they were 1. In regard of the inward frame of their spirits And 2. In respect of the outward Royalty which he bestoweth upon them as upon Kings Jesus Christ himself is here presented both as a King and as a Priest as a Lion and as a Lamb slain and answerably he makes the Saints partakers of the priviledges which he himself hath Thou hast made us say they kings and priests Jesus Christ himself is naturally a King he hath it by inheritance so Heb. 1. 4. He hath by inheritance obtained a more excellent name then the Angels but we are made and made by him He is the Heir but we come in through him to be coheirs with God so the Apostle saith Rom. 8. See and acknowledge the prerogative of Jesus Christ above all the Saints Though all the same priviledges that are in Christ himself are in the Saints we are sons as he we are kings as he priests as he yet all these with this difference he is naturally so we are made so made so by him In Heb. 5. 5 6. when the Apostle would prove that Christ is a Priest and hold forth that title of his he quoteth two places and a man would wonder why those two plaees should be put together First vers 5. saith he He that said Thou art my son to day have I begotten thee As he saith so vers 6. in another place Thou art a priest for ever after the order of Melchizedek How doth the first of these places viz. Thou art my son this day have I begotten thee prove that Christ was a Priest Thus The law of Nature before Moses was that the eldest the first-born in the family was both the Judge and also the Priest of that family Now because Christ is both the natural and the eldest Son of God therefore he is a Priest by inheritance but we I say are made so by him And take this for a certain Rule That that which is derived can never arrive to that fulness of prerogative with what is natural An adopted son can never come to be a natural son A made King and a made Priest can never come to the same height of prerogative and title that he hath that is naturally so And therefore though all that is in Christ and all his priviledges are by way of participation in the Saints yet it is impossible they should be in that fulness Why Because it is derived Thou hast made us kings and priests Thou hast made us unto our God kings and priests I take it those words unto our God do not refer to Kings but to Priests and to that alone and my reason is this Not onely because it cannot in any propriety of speech be said We are kings unto God We may be said to be kings unto the creatures and unto all things else But to be Priests unto God to offer up sacrifice unto him that is proper And the reason further is this Because in Rev. 20. 6. where this thing is fulfilled though he speaks there of their raigning and of their being Kings yet he doth not say they are Kings unto God but onely saith They are priests of God and of Christ And Priests they are unto OUR God because that God becomes their God by a free choice though in Christ yet not for Christ We are chosen in Christ but not for the merit of Christ he is our God freely I told you that these words Thou hast made us kings and priests respect especially their priviledge and honour to rule this world and the affairs thereof When they saw Jesus Christ undertook the managing the affairs of the world and to execute the Decrees contained in that book held in the hand of him that sate on the throne which contained how God would have the world managed unto the day of Judgement and that Christ was thus crowned king they upon this utter this song of praise That they are made kings with him as in respect of the glory to come in heaven being co-heirs with Christ so also as being joyned in commission with him for the managing of the affairs of this book and accomplishing the things contained in it We also say they are kings and priests And their inference implies as much We shall raign on earth the lowest interpretation of which that can be given must be this We shall have an hand in guiding the affairs of the earth which although it shall have an eminent accomplishment at a certain season to come therefore they say We SHALL raign yet notwithstanding they are kings at present and it is in some degree fulfilled now I told you last day I thought there were four degrees of the fulfilling of this their being Kings First in this world they by their prayers having an influence in the managing the affairs of the world and into the accomplishment of all the great things that Christ doth do for his Church And though it may be and it is certain they have not in all ages known according to what is in this prophecie what Jesus Christ will do next yet still by the spirit of Prophecie as it were the Saints have been guided to seek for those things at the hands of God and Christ which he was about to accomplish Secondly in heaven and for that I quoted first that place in Rev. 2. 26. where To him that over cometh therefore it is meant of a state after death and keepeth my commandments to the end will I give power over the nations and he shall rule them with a rod of iron as a vessel of the potters shall they be broken in shivers even as I have received of my Father When is this to be fulfilled Not before death for he speaks of him that overcometh and keepeth his commandments to the end Not at the day of Judgement onely for it is the same promise was made to Christ in the second Psalm which is evidently to be understood of Christs Government committed unto him by the Father until the day of Judgement which here you see he saith he hath received of his Father If therefore that in the second Psalm be meant as clearly it is of Christs government of the world unto the day of Judgement and that he promiseth his Saints after death the same priviledge then of necessity it must needs follow that they have a share and a hand therein I quoted likewise another place for this namely out of Dan. 4. 17. where when that great business the greatest work then in the world was to be done the cutting down of Nebuchadnezzar and turning him out