Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	condition_n	die_a	great_a	95	3	2.1036	3	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

external faith M. David Hughes V. 27. She makes profession of her faith she saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world M. Barth I will prove the Divels had such a faith for they believe and tremble M. Dav. Hughes Martha spoke the same things which Peter did acknowledge and had the same faith and confession of Peter which Christ approves Mat. 16. 16 17. saying Flesh and blood hath not revealed these things unto thee Osb. M. Coppin When is the last day that Martha here speaks of Cop. When a man is converted that is the last day and when the old man is destroyed Osb. Shew me a Scripture for that Cop. When he hath subdned all things then is the last day Osb. Then as long as any thing remains to be subdued it is not the last day Martha acknowledgeth her brother should arise at the last day viz. when all things should be subdued Cop. When all things appear to each man to be subdued to him then is the last day come Osb. You should also prove as well as affirm this is the last day Martha speaks of If this be all you have to say we will proceed on to the next Scripture John 5. 28 29. V 28. Marvel not at this for the hour is coming wherein all that are in the graves shall hear his voice V. 29. And shall come forth they that have done good and they that have done evil unto the resurrection of damnation Osb. He speaks of an hour to come wherein men shall be raised The persons to be raised such as are in the graves or sepulchers and such as have done good and evil and that they are raised to or the consequent of this resurrection is life to some damnation to others which cannot be meant of a resurrection from sin corruption or ignorance in a spiritual sense for none are so raised to damnation Cop. This is true that it is to come and so may this spiritual resurrection be Some at one time some at another have their resurrection manifested to them Osb. How come they out of their graves You must prove graves here to be sin corruption and ignorance Cop. Examine Psalm 88. 5. and see what David means by grave V. 5. Free among the dead and like the slain that ly in the grave c. V. 6. Thou hast laid me in the lowest pit in the darkness in the deeps V. 7. Thy wrath lyeth hard upon me And v. 7 8 9 10 specially v. 11. Shall thy loving kindness be declared in the grave or thy faithfulness in destruction All these verses shew these to be corruption Osb. Such a death and such a grave he speaks of here as in the rest of the Psalm but v. 15. he shews it to be affliction which so grievous that he was ready to dy or as one ready to dy I am afflicted and ready to dy from my youth up while I suffer thy terrors I am distracted He speaks not of any spiritual death by reason of sin nothing of sinfulness is mentioned in all this Psalm David speaks only of an afflicted condition Secondly if this Psalm were so to be understood you must make it appear that this Scripture doth apply and properly answer the fift of John and that the grave is taken in John 5. 8. as it is here Cop. I have proved it already and therefore you must prove the contrary Osb. By grave in John 5. is meant burial places and Christ promiseth a time shall come when the dead in them shall come out some to joy and some to torment R. Coppins brother How do you prove the graves are taken for burying places Osb. That is clear that the word so signifies it is so in common use among us that I need not spend time about that and the Scripture also in other places uses the word to the same purpose Cop. By grave is meant the state of ignorance darkness and corruption and when Christ comes into the soul then is the resurrection the grave is a death a burial in sin Osb. In this spiritual Resurrection from sin and corruption all that rise rise to life but some in these graves rise to damnation But we will also leave this and apply our selves to the next place which is Acts 24. 15. And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust Here are two clear testimonies for the Resurrection 1. The object of Paul's hope was the Resurrection of the dead but hope is of things to come Rom. 8. 24. But hope that is seen is not hope for what a man seeth why doth he yet hope for v. 25. But if we hope for that we see not then do we with patience wait for it The resurrection then he hoped for was a resurrection to come but that could not be from sin for that he had before 2. This resurrection to come is of just and unjust men and some are just and others are unjust when they rise but in the resurrection from sin all are just none rise from that but those that are just before God The resurrection he here speaks of presupposeth the subjects some of them to be just before they rise The just are risen already from sin and corruption yet shall have another resurrection which can be no other then of the body which they must have in common with the unjust and not as a peculiar priviledge any otherwise then for the manner and ends or proper to themselves Cop. Paul having had the first resurrection expected a second Osb. But such as unjust as well as just men should have Cop. This resurrection was to be attained in his apprehensions and so of the unjust also Phil. 3. 10. That I may know him and the Power of his Resurrection which he confesses he had not yet attained v. 11 12. in his apprehensions but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus v. 13. Brethren I count not my self to have apprehended v. 14. I press towards the Mark He pressed forward towards his perfection which is his second resurrection for as soon as he apprehended he was risen he was risen M. R. Veysey Paul having enjoyed that resurrection which is the first resurrection from Nature to Grace doth yet say he desires to attain to the resurrection of the dead Now Paul being once risen was no more dead in soul therefore Paul expected a resurrection of the body Cop. Though Paul was risen in the first resurrection yet Paul was dead because he had not the second M. R. Veysey Then that resurrection which is the first resurrection is but from one death to another and so no resurrection at all Cop. Yes because as the state of Nature is death in respect of the state of grace so is the state of grace death in respect of glory M. R. Veysey How is that proved Cop. It is proved in 1 Cor. 13. 9. and 15. 31. and 2 Cor. 4. 10. Osb. To your first place in 1 Cor. 13. 9. I answer mention is made of knowledge we know in part not a word of life or death That of 1 Cor. 15. 31. I dy dayly will not argue the death of grace he speaks of his sufferings which were so great that he reckons himself as in a dying condition and that in the 2 Cor. 4. 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body v. 11. For we which live are alway delivered unto death for Jesus sake c. This I say is of the same import speaking of their conformity to Christ in respect of afflictions which only he cals death and dying and not the state of grace wherein they were as is plain from v. 8 9. We are troubled on every side c so that these Scriptures make not for you Cop. What ever is below the highest life is death Paul he knew that he had the life of Grace yet he says that we are dead Paul was dead according to the dispensation of Grace in respect of the dispensation of Glory therefore saith 1 Cor. 15. 31. I dy daily Osb. This is spoken of afflictions and not of the state of Grace to shew it was a death in comparison of Glory FINIS

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

up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and Power v. 24. For he must reign till he hath put all enemies under his feet v. 25. The last enemy that shall be destroyed is death v. 26. He shall not deliver up his Kingdom until he hath abolished all his enemies as Satan soliciting to sin sin proceeding from the will of man and death the wages of sin The first was conquered once on the Cross the second daily by his Spirit the third by his appearing in the flesh at the last day although death be overcome that it cannot hurt Believers yet is it not perfectly abolished nor they restored to a perfect life until the Resurrection of the body Pauls next Argument is the Testimony Judgement or Arg. 9. Confession of those who were Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation thus Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead v. 29. Letting pass other expositions of these words two especially are most famous and considerable The first that Paul alludes to a custome among the Catecumeni or Novices in the Faith who in danger of death desired and received Baptism that thereby they might both evidence and strengthen their Faith in the Resurrection of this practise Epiphanius makes mention k Et hac de causa traditio quae ad nos devenit eundem Sanctum Apostolum dixisse aiunt si omnino mortui non Resurgunt cur Baptizantur pro ipsis caeterum alij recte hoc dictum interpretantes dicuat quod morti vicini si fueriut in Pietatis doctrina instructi ob hanc spem ante obitum lavacro digni fiunt ostendentes quod qui mortuus est etiam resurget ob id indiget remissione pectatorum per lavacrum Epiph. l. 1. Tom. 2. h. 28. l Vossij Thes Theol. de Resur carnis th 18. Piscator Anal. Schol. in 1 Cor. 15. 29. This supposed the Apostle thus argues Else what shall they do who are baptized for dead if the dead rise not at all why are they then baptized for dead A second sense is given of this Argument and much contended for by learned and judicious men the practiss of some among them that were baptized over the graves and dead bodies of the Martyrs and other Saints in testimony of their dying to sin and assured expectation of their own and their Resurrection over whom they were Baptizedl Another Argument is drawn from the Testimony that Arg. 10. is the judgement and faith of the Confessors who adventure and lay down their lives for Christ and the Gospel Why stand we in jeopardy every hour v. 30. We give our backs to the smiters and our cheeks to them that pluck off the hair we hide not our face from shame and spetting we count not our lives dear unto us but continually carry them in our hands as ready to lay them down for the Gospel always bearing about in the body the dying of the Lord Jesus And are alwayes delivered unto death for Jesus sake m 2 Cor. 4. 13. 11. We are killed all the day long and accounted as sheep for the slaughter n Rom. 8. 36. Some of the Saints have had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment They were slaned they were sawn asunder they were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute affiicted tormented Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth o Heb. 11. 36. 37. 38. Others were tortured not accepting deliverance what think you moved them hereto doubtless the hope of glory laid up for them in another world it was that they might obtain a better Resurrestion p verse 35. Certainly these men were beside themselves too much inconsiderate zeal had made them mad thus to expose their persons to the rage of unreasonable men and hereby prepare treasure up and sharpen instruments of death for their own tormenting life liberty and ease are so sweet death bonds and pain so bitter they must play the madmen to some purpose in the presence of the world to exchange the one for the other without hope of recompence in the life to come But we know light and understanding and excellent wisdom is found in them Who among the sons of men of so wise and understanding hearts To whom is given the spirit of wisdom and revelation in the knowledge of Jesus Christ they saw with other eyes then those bruits who think they shall dy like beasts and do expect no other portion then what they have in the flesh sure the Spirit of the holy God made them quick of understanding in his fear by whom it was given them not onely to believe but to suffer for his sake And certainly God is not unrighteous to forget their work and labour of love which they have shewed toward his Name q Heb. 6. 10. but will do unto them according to the kindness they have done unto him with this Paul comforts the Thessalonians It is a manifest token of the righteous judgement of God that ye may be accounted worthy of the Kingdom of God for which ye also suffer Seeing it is a righteous thing with God to recompense tribulation to them that trouble you And to you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels r 2 Thes 1. 5. This recompense shall be when the Lord shall be revealed not in this life to the Soul so he was revealed to the Thessalonians before but after death when he shall come from Heaven and attended with the Angels of his might so he comes not in this present life to any that after dy only to those that shall live till the great day of the Lord and this was the Apostles encouragement and consolation in their afflictions Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. While we look not at the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal v. 18 And what Paul speaks of the Saints in general he protests of himself in particular I protest by your rejoycing which I have in Christ Jesus our Lord I dy daily v. 31. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not His hazards and sufferings were not once or twice but daily and those not ordinary but grievous his life was little better then a continual dying he fought with beasts at Ephesus unreasonable savage cruel men rather beasts then men which some understand

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