Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	action_n	actual_a	admirable_a	19	3	10.0848	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20000	Dialogicall discourses of spirits and divels declaring their proper essence, natures, dispositions, and operations, their possessions and dispossessions : with other the appendantes, peculiarly appertaining to those speciall points, verie conducent, and pertinent to the timely procuring of some Christian conformitie in iudgement, for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts / by [brace] Iohn Deacon, Iohn Walker...	Deacon, John, fl. 1585-1616.; Walker, John, preacher.	1601 (1601)	STC 6439; ESTC S323	312,434	405

a like power be eftsoones permitted vnto them for the working of miracles it beeing a faculty inferiour to the other by much yea and such a power also as the very wicked may haue Physiologus The soundnesse of this reason consisteth in vnsoundnesse altogether and therefore the supposed soundnesse thereof for the proofe of your purpose is nothing else in effect but a festured incurable corruption concerning both matter and forme For first that it is faulty in matter your selfe may plainely perceiue in that it wholely relieth vpon a very false exposition concerning the word Exousia For whereas your Gregory or your selfe in his name do translate it a power the whole coherence and circumstance of the text doth plainely declare that it ought rather to be termed a right or prerogatiue Yea and which makes me to merueile sith that selfesame word is diuersly translated according to the diuerse occasions thereof namely sometimes a power sometimes a faculty sometimes a liberty sometimes an authority sometimes a care a procuration a right or prerogatiue It is too too strange that your selfe quite contrary to the true scope of the text should so confidently cleaue to the word power alone aboue all the other rehearsed before Neither may I possibly perceiue your purpose therein vnlesse happely you would iumpe with Castalio and the papists in their free-will opinion a thing directly opposite to the holy ghost himselfe as you may plainely perceiue both in that and the verse immediately following Where the Euangelist acknowledgeth onely such as are borne of God to haue the right or prerogatiue to be made the sonnes of God Not vnderstanding by the word Exousia as your selfe would falsly beare vs in hand any power of electing but a power of apprehending the adoption of God by faith Attributing wholy therein the effectuall working power of that selfesame adoption to the almighty alone and the power of apprehending that priuiledge vnto the sauing faith of the adopted sonnes of God in Iesus Christ. Yea and thus much also your selfe at vnwares doe flatly confesse in your very assumption saying that they haue power to be made the adopted sonnes of God making them plainely you see very passiues and no actiues at all in the work of adoption And so your owne reason concludeth directly the contrary of that which you labour to prooue namely that those good men of God they had onely a passiue power in the working of miracles that is they had none other but an instrumentall power therein as we shewed before Secondly your reason it is faulty also in forme For besides that the same is in no good forme it concludeth only a may be from a bare or naked supposall telling vs by a pittifull begging of the cause in question that if the Saints haue an actuall power in the greater there needes be no merueile at all if sometimes they haue also a like power in that which is lesse Very true as you say if the Saints of God haue in deed an actuall power in that which is greater then the sequel of your speech might happely haue in it some more probability But whether they haue in them such a power or no your Gregory he hath not concluded as yet Exorcistes Yea but he illustrates the matter by a plaine example Physiologus How could he illustrate the thing that is not at all For it is not yet concluded you see that the Saints of God had euer in themselues any actuall power for the working of miracles and therefore he cannot possibly illustrate the same by any example Notwithstanding propound your example that so we may see whether it be any sounder then the reason produced before Exorcistes That sundrie deuout and religious persons did effect many miracles sometimes instrumentally and sometimes principallie I meane sometimes by prayer alone apprehending the power of Christ and sometimes also by an actual power permitted vnto them it is verie apparant saith Gregorie by these folowing examples First the Apostle Peter instrumentally by praier alone apprehending the power of Christ restored Tabitha againe to her life On the otherside the selfesame Apostle more principallie and by an actuall power in himselfe and without anie inuocation or praier at all did actually deliuer Ananias to death By both which it is verie apparant that the holy men of God they had in themselues not onely instrumentally but which more is euen princ●pally also an actuall power for the powerfull expelling of spirits and diuels Physiologus That some holie men of God haue had an especiall power permitted vnto them for the admirable effecting of miracles no wise man will euer denie because the Scripture it selfe doth plainely auouch that vnto some there was giuen the operations of great workes by the spirit of God Howbeit this we must hold withall that such a power whatsoeuer it was onely an instrumentall and no principall power at all For seeing the sacred Scriptures do flatly affirme that Iehouah alone doth woondrous things we must therefore verie conscionable confesse and acknowledge that Iehouah alone is the author and man but the instrument of all those admirable actions whatsoeuer which he by their hands doth so powerfully accomplish Touching therefore your vaine surmize of Peter his principall power in the actuall deliuerie of Ananias to death the Euangelist Luke a little after doth flatly auouch that Peter was onely the hand whereby the Lord himselfe with his scepter or two edged sworde did wound Ananias his soule vnto death Yea and it is verie apparant by the storie it selfe that Peter he had onely a Ministeriall power in that action he being but a Minister and no Master of that selfesame worde of the Lord which is vndoubtedly a sauour of death vnto death in them that perish Howbeit because that selfe same death of the soule cannot possiblie be discerned by our corporall eies the Lord therefore he sawe it exceedingly good euen by the Ministerie of Peter therein to giue an extraordinarie visible token thereof on Ananias his bodie To the end that so many as then beheld or should from thencefoorth but heare of the same might tremble at the maiesticall power of the word and humble themselues to the auctoritie of God Who hauing plainely foretold by the mouth of his prophet that he would smite the earth with the rodde of his mouth and with the breath of his lippes destroy the vngodly did euen then by the Ministerie of Peter exhibite vnto vs an experimented triall thereof So then howsoeuer Peter himselfe he being the speciall instrument of Iehouah in that most admirable matter might by vertue of the principall agent it selfe attaine to the admirable acting of that which highly surmounted the whole facultie or power of his owne proper person euen as we also may see that a naturall heate by a power in the soule begetteth flesh yet had Peter as hath that naturall heate

set out the Diuell who poysoned our grandmother Euah 114 The iudgement of Tremellius and others concerning this point 115 The common receiued opinion herein consented vnto and why ibid. The true interpretation of the word Nachash 116 The Diuell did not essentially enter into the serpents body ibid. Whether the Angell essentially spake in Baalams Asse and how that scripture is to be vnderstood 117 Whether the Angell opened the Asses mouth efficiently or but ministerially 118 Whether the Angell for such a ministeriall opening of the Asses mouth did essentially enter into the Asses bodie 119 Whether Samuels true naturall bodie was essentially assumed by Satan 120 Whether the Diuell appeared to Saul in Samuels likenes 123 Sundrie impossiblities and absurdities concerning such a supposed likenes pag. ibid. The opinion of sundrie writers touching this point ibid. The Witch a cunning ventriloquist coosened Saul 126 The distinction of essentialitér and effectiué is no new but a renued distinction and ordinarie with Schoolemen and Fathers 127 The testimonie of writers touching that point 128 It is absurd to vnderstand literally the things that are spoken of Satan 129 The fifth Dialogue pag. 131. WHether Diuels can essentially transforme themselues into any true naturall bodie 131 This essential transformation of Diuels is opposite to true philosophy 132 Diuels are not essentially transformed into Angels of light 134 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it importeth ibid. The place of 2. Cor. 11. 14. is truely expounded 134. 135 The conference of that one with other places of scripture 136 The family of loue is fitly confuted ibid. Transubstantiation very shrewdly cut in the neck 137 Antiquity is no priuiledge for errours whatsoeuer ibid. Whether the Sorcerers rods were essentially transformed into true naturall serpents 138 Whether the Sorcerers rods were true Serpents in deed or serpents onely in an outward appearance ibid. The Serpents rods were no true naturall rods in any orderly course of nature 139. Neither Sorcerer nor Diuel could euer work a true miracle 140 Diuels neuer had any supernaturall power or skill 141 Why the Sorcerers rods were called Serpents not being in deede true naturall Serpents 142 Satan may procure an outward appearance of things three manner of waies 143 Spirits and Diuels they haue a deeper insight into meere naturall causes then men haue by much 144 The Diuel in transforming the Sorcerers rods was vndoubtedly assisted with a twofold power 145 What is ment by the power of nature ibid. What is to be vnderstood by the power of obedience 146 The Sorcerers rods they were trasformed into Serpents not existingly but appearingly 147 Whether Nabuchadnez-zer was essentially transformed into a naturall oxe 148 There was in Nebuchadnez-zer no transmutation of substance but onely an alteration of qualities 149 Fury disordering mens nature doth make them beastly affected 152 Men by tradition haue receiued hand ouer head an error concerning the essentiall transformation of Diuels 153 God hath naturally engraffed in man such a peculiar propriety touching his naturall being as can at no hand be essentially transformed into any other forme 153 154 Mans members may not possibly be transformed into the proportion or lineaments of a beast 155 If there are essentiall transformations of Diuels then Christs argument Ioh. 20. 27. cannot be currant ibid. That there are no essentiall transformations in any sensible appearance 156 Lycanthropus and what the same importeth 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a mere naturall disease and how ibid. Lycanthropy and melancholy proceed from one and the same cause 160 The signes and effects of a true Lycanthropy 161 The An●yran Councell against the opinion of essentiall transformations ibid. Councels Fathers and the popes owne Canons condemning the same page 162 The sixt Dialogue pag. 165 ACtuall possession what it is and the causes thereof 166 The actuall possession of Diuels is twofold ibid. The actuall possession of Diuels was onely in Christ and the Apostles daies 168 The perpetuitie of actuall possession was neuer purposed by God ibid. Whether the commission giuen by Christ to his Apostles for the dispossessing of Diuels be a perpetuall commission 169 Reasons against the perpetuitie of actuall possessions ibid. The extraordinarie power for the expelling of Diuels was onely peculiar to Christ and his owne Apostles and why 170 The opinion of an●ient fathers for the supposed perpetuitie of actuall possessions considerately examined 171 Extraordinary gifts and graces did determine with the officers themselues on whom they were peculiarly bestowed 172 The continuance of actuall possession auouched in some 173 Whether the actuall possession of Diuels be an ordinarie disease 174 The termes of ordinarie and continually working what they import 176 The instance from the Sunne with the Antipodes verie fitly retorted 177 The actuall possession of Diuels is an extraordinarie and supernaturall matter surmounting the orderly course of nature 178 The perpetuitie of actuall possession long since determined by Christ. 179 The two maine ends of actuall possession are ceased long since ibid. That maine ende which tended to the manifestation of Christ his Deitie is fully determined Ioh. 12 31. 179 Christ his power matter to worke vpon still though the actuall possession be ceased long since 180 The text in Ioh. 12. 31. is cleered by conferring the same with other places of Scripture 181 Scriptures vnfolding that extraordinarie power of Christ for the dispossessing of Diuels before his suffring in the flesh 182 The difference betweene Christ and the Leuitical priesthood verie plainely expressed 183 Scriptures respecting this speciall power of Christ after his suffring 184 Tho words Tsamath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verie plainely expounded 185 The text of Iohn 12. 31. paraphrasticallie analyzed 187 The Fathers opinion concerning the ceasing of actuall possession 189 The Diuell was subdued in the Fathers before the comming of Christ 190 Though actuall possession be ceased the faithfull are not freed quite from the Diuell his sundrie tentations ibid. The reason why Satans destruction is so confidently applied to the actuall determination of his essentiall possessions 195 This our exposition of Iohn 12. 31. ouerthrowes not but confirmes the ordinarie receiued exposition ibid. Something besides the weakening of Satans dominion was actually accomplisht by the verie act of Christ his death 196 Christ restraines the actuall determination of actuall possession to the verie act of his death ibid. The dispossessions after Christes death were to confirme the Gospel 197 The seuenth Dialogue pag. 199. WHether common experience may concludently prooue the supposed continuance of actuall possession 199 The actions in the yoong man at Nottingham were in experience no admirable matters if we consider the actions well 200 Many naturall experiments as admirable as those in all appeerance 202 Many maruels in nature ouershadowed as yet with natures maiestie ibid. Verie strange and admirable woonders apparant in nature 203 More strange and admirable matters are reported by Augustine 205 As admirable matters may and do proceed from naturall

be plainely discerned the chosen seruants of God from the confounded slaues of Satan Because now shall the prince of this world be actually cast out by the effectuall power of my death and resurrection Thus then we haue briefly heard those speciall scriptures which doe purposely point at the effectuall working power of Christ before his death Lycanthropus Let vs heare in like sort those other scriptures which doe purposely handle the said effectuall power of Christ now since his death Orthodoxus Content First therefore the holy Ghost saith thus to the Hebrewes For as much as the children are pertakers of flesh and bloud Christ also himselfe tooke part with them that he might destroy through death him that had power ouer death that is the diuell Wherein first you see he puts downe the incarnation of Christ and then next he sheweth the maine cause of his saide incarnation namely that he might destroy the diuell Now then this same destruction of the diuell it must in no wise be vnderstood of the essence but of the actions of Satan For the diuell as touching his essence or being still liueth and liue must for euer Howbeit concerning his actions I meane his tyrannicall dominion and actuall power he may verie fitly be said to be now destroied Because howsoeuer satan be accounted a prince of this world and therefore endeuoureth verie proudly to dominire ouer all yet when he came vnto Christ he found nothing at all in him that is no such matter of subiection as he happily imagined Neither could he possibly haue any power ouer him at all or no further power at the most then the brusing of Christ his heele I meane the crucifying of his flesh And this one worke of satan was that which accidentally procured his proper destruction For therefore did Christ take flesh vpon him that euen in the flesh he might conquere him who had conquered flesh and through death might destroy him that had power ouer death namely the diuell as was shewed before And this as it hath reference to the actions and not the essence of satan so shall it giue much light to the matter in hand if we precisely examine the verie word it selfe which the holy Ghost here obserueth For he saith not that Christ hath abated infringed or weakened but that he hath destroied the diuell that is that he hath vtterly cut off exiled and banished his tyrannicall dominion For so much the word tsamath importeth which signifieth to chaine vp to exterminate to driue out and in such sort to consume a thing as there remaineth no hope at all of anie possible recouerie Yea and the Greeke word catargeo portendeth fully as much Now then howsoeuer Christ may truely be said to haue destroied the diuell yet this word destruction hath not properly any reference to the essence of satan for therein he liueth and liue must for euer as hath beene declared Neither may it be fitly applied to Satan his power of obssession which is not yet vtterly destroied for thereby he assaulteth circumuenteth and tempteth men still to the end of the world And therefore it must necessarily and more especially be appropriated to his power of possession which was not onely much maimed but vtterly destroied by the death of our Sauiour although yet we denie not but that this vtter destruction both may be and is also in some sort vnderstood of the whole dominion and power of the diuell whatsoeuer All which his said powers were so mightily weakened by the sufferings and resurrection of Christ as thereby he shall neuer be able any more now to hurt the elect Because Christ taking part with them in the flesh hath destroied through death him that had power ouer death namely the diuell And hereunto accordeth that which the holy Ghost elsewhere auoucheth saying that Christ hath appeared to loosen dissolue or destroy the workes of the diuell Exorcistes That destruction is to be vnderstood of annihilating the venim and sting of sinne and death and not of a finall determining of satan his power of actuall possession Orthodoxus Herein your speech is derogatorious to the efficacie and dignitie of Christs death in that by restrayning the same as you doe to the onely annihilating of the venemous sting of sinne and of death you vtterly exclude the effectual working power thereof from the actuall determination of satan his actuall possession For consider you not what peculiar action therein the Scriptures impose vpon Christ First he hath been from the worlds foundation peculiarly appointed of God to be that promised seede which should bruse the serpents head Then next he is vndoubtedly that stronger man who was to binde the strong armed man and to deuide his spoiles Both which places as they plainly import some peculiar action to be performed by Christ so doe they vndoubtedly binde the actuall accomplishment thereof vpon his owne person alone and that also euen in the future time Then after the fulnes of time our Sauiour Christ being come in the flesh he flatly affirmeth that euen now shall the prince of this world be cast out Limitting you see the actuall effecting of that selfesame peculiar action so foretold as before vnto the present time of his sufferings Moreouer after the actuall accomplishment thereof by his death the holy Ghost else where affirmeth accordingly that he hath by death destroied him who had power ouer death and againe that Christ hath appeared to destroy the works of the diuel Both which last places of scripture as they plainely import some speciall action effected by Christ in the preter time as did those other before in the future time so surely Christ after he was come in the flesh did likewise alotte the actuall performance thereof vnto that present time of his death wherein he was actually to finish his predetermined conquest ouer satan himselfe Now then this said actuall accomplishment of some special action thus actually effected by Christ must necessarily haue a speciall reference to the finall determination either of Satan his power of possession or of his power of obsession But not of his power of obsession for therin he still assaulteth and tempteth mens minds and therefore of his power of possession as was shewed before Lycanthropus Let this suffice for the sence of those seueral scriptures which both before and since the comming of Christ do point foorth vnto vs his effectuall working power vpon satan and now I pray you analyse that selfesame scripture you propounded of late to prooue the finall determination of satan his actuall possession Orthodoxus Content Wherein you haue to consider first that our sauiour Christ in saying Now is the iudgement of this world now shall the prince of this world be cast out had an especiall regard to that earnest petition which certeine greekes a little before did personally put vp vnto Andrew saying Good