Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	life_n	soul_n	9,720	5	4.8385	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39212	The great day at the dore and he cometh with clouds that shall judge the quick and the dead, and reigne on the earth with all his saints, not for a thousand yeares in this corrupt and sinfull world, as some coruptly conceive and teach, nay, but for a thousand and a thousand and ten thousand times ten thousand thousands of yeares, even for ever and ever, eternally in the world to come ... proved clearly by the word of God ...	Eachard, John, 17th cent.	1648 (1648)	Wing E49; ESTC R149	28,197	34

19 20 21. These though professing the name of the true God and of the Lord Jesus Christ his Word and Sacraments and themselves to be his Church yet being possest with unclean Spirits of Devils should by another more secret way than the Dragon used deceive a great part of the world And having changed times and lawes and power and judgement being given unto them for a time and times and half a time should consume the Saints of the most High kill them behead them for those causes mentioned Rev. 13. 5 6 7. 14. 12 13. 17. 6. 20. 4. where the souls of them they should behead are shewed according to that of the pale Horse on which Death sate and Hell followed Rev. 6. 8. whereupon Iohn seeth also the soules of them that they should kill for the word of God c. vers. 9 10 11. and to that of the second Woe upon the sounding of the sixth Angel chap. 9. 13. and chap. 11. where they are said to tread the holy Citie under foot fourty and two months vers. 2. Every place agreeing to that in Dan. 7. 25. speaking in order of one and the same things the Dragon or Pagan Empire first tyranizeth the Beast or Horn that had eyes succeeds him in his throne the Saints are slain for the word of God and not worshipping the Beast the great day of the Lord followeth in every place Now concerning the soules of them that during the reigne of the Beast should be beheaded for not worshiping the Beast c. I request you unto whom I present all these things wel to consider Iohn doth not say And I saw the souls that were beheaded as if such a thing could be Neither doth he say I saw the bodies that were beheaded they lived reigned with Christ a thousand yeares as the Millinaries would seem to expound him or turn the words conceiving that Iohn nameth the Soule for the Body and would have a resurrection of the body to be meant and it to be the first resurrection Iohn speakes of which is not so for the words are plain And I saw the souls of them that were beheaded c. And they that is to say their souls liv●d and ●eigned with Christ c. not their bodies that were beheaded but their souls onely Neither may the soule be named for the body in the resurrection of the body as to rise from the dead with it or for it or for both because it is a meere falshood and a contrad●ctory thing Iohn might as well and as truly have said I s●w the s●uls that were beheaded and so have named the soule for the beheading of the body as for the resurrection of it if it had been a thing sensible or true but he saith and that sensibly and truly And I saw the souls of them c. When those bodies of Saints which slept arose Matth. 27. 52 53. it is not said their souls arose but their bodies onely And although in some other cases while the soule and the body liveth together the soule being the principall part of man may be named for both as Gen. 46. All the souls of the House of Iacob wch came into Egypt were threesoore t●n yet in this case it cannot be so except they will make the soule to dye or be ●lain with the body and so lye dead in the grave with it that it may rise with it as some of them have been bold to say and some to publish contrary to many cleare testimonies of Scripture and to the words of Christ Iohn 11. 25. I am the resurrection and the life he that beleeveth in me though he were dead yet shall he live and whosoever liveth and beleeveth in me shall never dye By which words it is evident that whosoever is once quickned and made alive again in soule by faith in Christ from that spirituall death which it being once alive in Adam was brought unto by the fall and his own sinnes this soule shall never dye more he is passed from death to life as Christ saith Iohn 5. 24 25. and Christ will raise his body up at the last day according to his word Iohn 6. 4. It is true that the soules of the unregenerate reprobates which were never quickned and made alive again by faith from that death they had by the fall and their own sinnes their bodies dying their soules remain spiritually dead in some low place of darknesse where evill spirits are untill the last day when both body and soule shall come forth and live to undergoe the second death So then when Iohn saith And I saw the soules of them that were beheaded for the testimony of Iesus c. and they lived and reigned with Christ a thousand yeares he meaneth their soules and not their bodies and by a thousand yeares all the time of the Dragons being bound and the Beasts reigne and thei● bodies suffering for the word of God c. even to the loosing of the Dragon and end of the world according also to that in Rev. 6. where the soules under the Altar cryed saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell upon the earth And white robes were given unto every one of them and it w●s said unto them that they should rest yet for a little season untill their fellow-servants and their brethren which should be killed 〈◊〉 they were should be fulfilled vers. 9 10 11. which must needs be understood from the beginning of the Beasts reigne when they first began to suffer for those causes unto the end of the world because their brethren that should be killed as they were would not be fulfilled till then and all the Saints are in one kind or other killed for Christs sake as it is written For thy sake O Lord are we slain all the day long and counted as sheep to the slaughter And because this resurrection of the soule is effected here while the soule is in the body by the Word and Spirit of God as Iohn well knew according to that which Christ had said Iohn 5. 21 24 25. and 11 4 5 6. and to that of Paul Ephes. 2. 1 4 5 6. Col. 2. 12 13. Col. 3. 1 2. 2 Cor. 4. 16. Ephes. 4. 23. Titus 3. 5. and other places and was also in those dayes well known to the Saints in consideration whereof Iohn saith This is the first Resurrection The first implying plainly that it is the very fi●st in which every Saint hath his part and therefore he saith again to the comfort of them all in their afflictions here Blessed and holy is he that hath part in the first res●rrection on such the second death hath no power but they shall be Priests of God and of Christ and shall reigne with him a thousand yeares even till Christ shall come in his glory and avenge their blood and raise their bodies and receive them body and

〈◊〉 a watch in the night and what the Prophet Esay and the Apostle Paul saith of the whole time of all the Saints affl●ctions counting it but as a moment and all their afflictions but light in respect of the everlasting mercies and kindnes of the Lord and the exceeding and eternall weight of glory he hath prepared for them and they shall receive in the kingdome of Christ when he cometh in his glory and all his holy Angels with him and shall fit in the throne of his glory as he hath said which is never likened to a small moment or watch in the night or to yesterday as the time of their afflictions is nay what were his kingdome then The next chiefe place whereon they would ground their thousand yeares Monarch is 1 Cor. 15. 24 25 26. Then commeth the end when he shall have delivered up the Kingdome to God even the Father when hee shall have put down all rule all authority and power For he must reigne till he hath put all enemies under his feet the last enemy is Death c. These words of the Apostle they make great use of to their purpose conceiving that the Kingdome which Christ is to deliver up at the end of the world is his own Kingdome which he is to possesse at his second appearing concluding in their minds that there shall be a thousand yeares time between his appearing and the end of the world wherein he with his Saints is to reign and judge 〈…〉 the end of those yeares all the dead that were not raised at the beginning of them and that shall die within the time to be raised and he to deliver up his kingdome This in briefe is that which they conceive and conclude to be the meaning of the Apostle and so they argue from these words Then cometh the end when he shall have delivered up the Kingdome to God even the Father to prove the kingdome of Christ to be in this world for a thousand yeares and then to end often using the words and repeating them in their bookes saying For Christ is to deliver up his kingdome at the end of the world Here also I request ye to confider how they misunderstand the Apostle turning The Kingdome into His Kingdome whereas the word● are plain Then cometh the end when he shall have delivered up the Kingdome to God even the Father c. meaning by The Kingdome the high and supream Kingdome of God the Father where Christ is now fitting and reigning with him at his right hand in the heavens expecting till his enemies be made his foot-stoole Which Kingdome when he cometh from thence to judge the quicke and the dead and to reign in his own Kingdome hee is to deliver up and resigne unto God the Father Then are the Saints raised up the last enemy is destroyed the end is come as the Apostle saith Christ the first fruits then afterward they that are Christs at his coming then cometh the end when he shall have delivered up the Kingdome to God even the Father when he shall have put down all Rule all Authority and Power All these are to be done at one time without any yeares or dayes between And so the Apostle argueth saying For he must reign till he hath put down all enemies under his feet the last enemy that shall be destroyed is Death c. proving by the words of David The Lord said unto my Lord Sit thou at my right hand untill I make thy enemies thy Foot-stoole Psa. 110 That the Kingdome which Christ is to deliver up at his coming is the Kingdome wherein hee now reigneth in the throne of God the Father with him at his right hand in the Heavens expecting till his enemies be made his foot-stoole And therefore he saith For he must reign untill c. And to the same purpose hee proceedeth further and saith And when all things shall be subdued unto him then shall the Sonne also himselfe be subject unto him that put down all things under him that God may be all in all declaring plainly that while Christ sitteth at the right hand of God in his throne reigning with him hee is not subject unto him as hee shall bee when God the Father shall have put down all things under him nor God all in all now as he shall bee then when he hath delivered up the supream Kingdome wholly unto God the Father which he is to doe at his coming to judge the quick and the dead and to reigne in his owne kingdome and sit upon the throne of his Father David for ever not in this world but in that to come which is to be subject unto him as the Apostle testifieth Heb. 2. 5 6 7 8 9. This is Christs Kingdome which God the Father hath appointed unto him wherein the Saints shall reigne with him as he said And I appoint unto you a kingdome as my Father hath appointed unto me that ye may eat and drink at my table in my kingdome and sit on Thrones c. Luke 22. 29 30. And again To him that overcometh will I grant to fit with me in my throne even as I overcame and am set down with my Father in his throne Rev. 3. 21. And so it is true that the Kingdome wherein Christ now reigneth with God the Father crowned with glory and honour is limited within the compasse of a certain time even untill the Father hath put down all things under him And it is true also that the living and reigning of the souls of the Saints in the first resurrection is limited within the compasse of the same time even till he cometh and shall bring them all with him and cloath them with spirituall and heavenly bodies to live and reign with him body and soule in his kingdome for ever Which kingdom of his he is never to resign nor deliver up neither is it to passe away nor be destroyed nor have an end as the Scriptures witnesse 1 Chron. 17. 11 1 29 13 4. Psal. 89. 36 37. Esay 9 6 7. Dan. 7. 13 14 16 17 18 27. Micha 4. 7 and sundry other places And as the Angel Gabriel testified unto Mary his mother saying He shall be great and shall be called the Sonne of the Highest and the Lord God shall give unto him the throne of 〈◊〉 Father David and be shall reign over the House of Iacob for ever and of his kingdome there shall be no end Luke 1 32 33. according to Esay 9. 7. No end is beyond all limitation of time Another place which some of them alledge is 1 Thess. 4. 16. The dead in Christ shall rise first conceiving the Apostle to 〈◊〉 before the dead out of Christ shou●d rise which they would have to be a thousand yeares after whereas the Apostle in those words hath no respect unto them at all but unto the Saints that shall be alive and remain to the coming of the Lord as in vers. 15. these shall not prevent

soule into his kingdome If therefore this resurrection of the soule and spirit be the first resurrection as is before sufficiently proved then there cannot be another first that which comes after it must needs be the second and genera●l resurrection spoken of Iohn 5. 28 29. Rev. 20. 12 13. So that this place serves nothing at all to the Millinaries purpose but is wholly against it Neither because the casting of the Beast and false Prophet into the Lake of fire was shewed unto Iohn chap. 19. 20. before these things chap. 20. 1 2 3 4 5 6 was it therefore to be done before the same as the Millinaries would have it no more than the condemnation of that great Whore and the rejoycing of the Saints thereupon shewed him chap. 17. and 18. to the 10. verse of the 19. was before the Beast and his followers gathered themselves together against him that sate on the white Horse shewed him presently after chap. 19. or than the second one chap. 11. 14. was before the Dragons persecuting the Woman chap. 12. that second ●oe being the reigne of the Beast that rose after he Dragon was cast down and was to continue fourty and two moneths as by chap. 11. 2. compared with chap. 13. 5. appeareth But because the loosing of the Dragon and the great day of the Lord the generall resurrection of the bodies of all the judgement and state eternall are the chiefe things intended to be shewed in this last place of the Revelation and they being to follow next after the second woe and casting the Beast and false prophet into the lake of fire as by chap 16. also appeareth where after the fifth Angell had powred out his Viall upon the throne of the Beast v. 10 11. the sixth Angel powreth out his Viall upon the great River E●phrate● Iohn seeth three unclean spirits like Frogs come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet to go forth unto the Kings of the earth and of the whole world to gather them to the battel of the great day of God Almighty Therfore to make the way clear to those great things the binding of the great Dragon the thrones rule of those that should ●it on them the while the living reigning of the souls of them they should behead are here briefly shewed as being the summe of all the same things that had been so largely shewd before from chap. 12. to this place But there are yet other places where a thousand yeares are named which the Millinaries to confirm their opinions add to this as 2 Pet. 3. 8. One day is with the Lord as a thousand yeares and a thousand yeares as one day c. And Psal. 90. 8. For a thousand yeares in thy fight are but 〈◊〉 yesterday when they are past and as a watch in the night c. Both these places they will have to intend their thousand yeares Monarch and day of judgement though neither of the places aim at any such things but they speak of the time of Gods long forbearance for the bringing in of his chosen and of their sufferings during that time before the Lords coming As first for the words of Peter it is manifest that he speaketh first in reproofe of those s●offers that in the latter dayes should mock and say Where is the promise of his coming For since the Fathers slept all things continue as they were from the beginning of the creation c. vers 2 3 4 5 c. and then ●aith to the faithfull But beloved be not ignorant of this one thing that one day is with the Lord as a thousand yeares and a thousand yeares as one day The Lord is not slack concerning his promise as some men count slacknesse but is long suffering to us ward not willing that any should perish but that all should come to repentance But the day of the Lord will come as a thiefe in the night c. vers. 8 9 10. Where the Apostle giveth them and us all to understand that the long time of a thousand yeares and more which he fore-saw would passe before the day of the Lord should come would be the time of Gods long-suffering to 〈◊〉 ward that all his elect might come to repentance and be saved though they were to passe through many tribulations especially under the long reigne of Antichrist Which time therefore they might well think long though in the account of God in respect of his eternall mercies they are but as one day as yesterday when they are past And to this purpose also are the words of Moses in his Psalm vers. 8. And therefore he saith after vers. 13 14 15. Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercies that we may rejoyce and be glad all our dayes Make us glad according to the dayes wherein thou hast afflicted us and to the yeares wherein we have seen evill Where Moses counting also the time long wherein the Lord afflicteth his servants prayeth as we see not that he would have us to understand him as the Millinaries conceive as if he desired that the mercies of God which he prayed him to satisfie his servants with early c. should be limited to the time of a thousand yeares or to be of no longer continuance than the dayes or yeares of their afflictions Which although they were and are to be and continue all the dayes of this present world yet when they are past are but as yesterday as a watch in the night yea but as a moment in comparison of his everlasting mercies For so speaketh the Lord unto his afflicted Church to comfort her in all her afflictions saying For a small moment have I forsaken thee but with great mercy will I gather thee In a little wrath I hid my f●●e from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer c. Esay 5 4. 7 8 c. According to which the Apostle Paul also speaketh saying For our light afflictions which are but for a moment worketh for us a farre more exceeding and eternall weight of glory 2 Cor. 4. 17. Worketh for us saith he not that affl●ction doe merit or deserve the same but because of the Lords promise and mercies which is to reward them according to their workes as Christ saith Matth. 5. 10. 11. and other places not in proportion of time or worth of work but for exceeding all an eternall weight as he saith And so the words of Moses Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seen evill are to be understood It is too farre fetcht and very unreasonable to turn his words to a thousand years Monarch especially considering what he said before vers. 8. For a thousand years are but 〈◊〉 yesterday