Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	natural_a	sow_v	2,624	5	11.4108	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42401	An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent.	Garland, Edward.	1657 (1657)	Wing G259A; ESTC R223638	61,199	92

live in this body and in page 35. Thus you say and unsay and indeed say you know not what your intention is so neer as I can gather to deny the Resurrection of the body out of the grave and to allow only of a Resurrection from the death of sin as may appear in your answer to the 7. Article at the end of your Book and to maintain or rather insinuate this you most wickedly abuse the Scriptures confound the sense of them and pervert the meaning of the Holy Ghost First therefore I will prove the veritie of the Resurrection of the body and then answer your absurd contradictions and cavils First I will prove the Resurrection of the body by the Resurrection of Christs body who is our head and then by the Resurrection of our own who are his members Christs Resurrection is confirmed by the Testimony of the four Evangelists Mat. 28. 7 9 10 12 14. Mark 16. 6 14. Luke 24. 6 7. Iohn 20. 9. And in 1. Cor. 15. 4 5 6. first he was seen of Cephas then of the twelve afterwards of 500 of the brethren at once The testimony of Angels Mat. 28. 6. nay of his enemies Verse 11 12 13. some of the watch came into the citie c. this now is so plain that it cannot be denied and I think you will not be so desperately-wicked as to say that this must be understood spiritually of a Resurrection from sin for Christ was never dead in sin but purified in the womb if you should your Master would confute you We know who thou art even the Holy one of Israel If Christ be risen how say some among you that there is no Resurrection 1 Cor. 15. 12 13. If there be no Resurrection then is not Christ risen but Christ is risen therefore there is a Resurrection for Christ is a publick person in the place of all mankinde he rose not for himself but for us all And therefore the Apostle uses that expression as in Adam we all died so in Christ we shall all be made alive Again Christ is compared to the first-fruits which comparison is very significant the first-fruits were a sheaf of the first of the Harvest Levit. 23. 10 11. which was raised and lifted up before the Lord and then not only that was holy but the whole Crop Christ likewise was the first and best of the Crop he was first lifted up and then not only he but we all become living Sheafs Again the same Corn that is sown though it be corrupted in the ground springs up again so the same body that is sown shall arise the qualities thereof being changed as the Apostle says it is sown in corruption it is raised in incorruption it is sown in weakness it is raised in power it is sown a natural body it is raised again a spiritual body not a spirit but a spiritual body a body endowed with spiritual qualities and they are first charitie secondly impassibilitie thirdly agilitie The just shall shine as the Sun Mat. 13. 43. 1 Cor. 15. 43 44. Rev. 7. 17. Or if Christ be not risen then are we still in our sins but we are not still in our sins therefore Christ is risen This argument will clear the matter if we observe the force of it The Humanitie of Christ is united unto the God-head from whence it received spiritual life now we are united unto Christ by the spirit which createth faith in us We I say not our bodies only but our souls also And by vertue of this union our souls and bodies do rise again our souls from the death of sin and our bodies from the death in the grave If the spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies Rom. 8. 11. Lastly the Resurrection of the body may be proved by that place in Iob Chap. 19. 25 26 27. which is a plain prophesie of the Resurrection of the body observe the words I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin Worms destroy this Body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold him and not another though my reines be consumed within me Job was then in the condition of a dying man his skin cleaved to his bones he was a meer skeleton and all wordly comfort failed him and therefore he comforts himself with this meditation of the Resurrection I know that my Redeemer liveth and that he shall stand upon the earth at the last day The word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall stand but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall rise again upon the earth though he was not upon the earth by the malice of his enemies yet he should rise up again and stand and when should this be in the latter day 2. He argues from our Redeemer to himself because he shall rise again I shall rise again what is done in the head shall also be done in the members 3. He saith I shall see in my flesh with these eyes and not with anothers Lastly for himself for his benefit notwithstanding his ●eins were consumed though he were in that deplorable condition And what can be more plain to prove the Resurrection of the body so that if your eyes be not blinded that you cannot see you must of necessity confesse it You say here is a Mystery there is no Mystery except one of your own making and that is such a confused one as neither your self nor any man else knows what to make of it You say that the Redeemer was in Iob though he knew ●t not How could that be doth not his confession of his Redeemer of the Resurrection nay of his own Redeemer prove the contrary could any man make such an excellent confession of a thing and in such a manner as Iob doth and not know it can such fruits arise from ignorance Doth not Iob say plainly I know that my Redeemer lives You say that Iob was then in darknesse I say so too if you understand it of his civil estate for the Sun of his prosperity was set and therefore he comforts himself with a spiritual estate with the Resurrection a usual thing with the holy Prophets Isa. 26. 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust for they dew is as the dew of herbs and the earth shall cast out the dead See Eze. 37. from the beginning to the ending where God signifies the deliverance of Israel out of captivity by the Resurrection of the dry bones To this purpose hath the Apostle Paul expressed himself in 2 Cor. 1. 8 9. For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed

because there were an inward judgement therefore there should not be an outward a secret judgement therefore not an open Doth not Saint Paul teach the contrary Rom. 2. 5. Thou after thy hardnesse and impenitent heart treasurest up unto thy self wrath against the day of wrath and Revelation of the righteous judgement of God c. Again because wicked men have here inward darknesse therefore you conclude they shall not be cast into outward darknesse Christ himself teacheth otherwise Math. 8. 12. The children of the kingdom shall be cast into outward darknesse there shall be weeping and Gnashing of teeth and so likewise in Mat. 22. 23. and 25 30 or if by judgement you mean regeneration as it seems you do that is not a judgement but a great mercy that God should take men out of the power of darknesse and translate them into the kingdome of his dear Son And this judgement as you call it is not general but an especial grace belonging unto the Church of Christ as appears Ephe. 1 3 4 Cap. 2. 1 2 3 4. Cap. 5. 25 26. 1 Pet. 2. 9 10. Col. 1. 12 13. yea from this we may take a medium to prove the general day of judgement because the tares must be separated from the wheat the sheep from the goats which man cannot do who knows not the heart but God that searcheth the heart and trieth the reines and he shall do it openly at the general day of Judgement as our Saviour Math. 25. 31 32 34 c. but because you denie this article of our faith I shall confirm it out of the Scriptures and first I shall begin with Enoch cited by Iude Verses 14 15. Whole Sermons of our Saviour Mat. 24. 31. to the end of that Chapter and Mat. 25. Acts 17. 31. 1 Thes. 4. 16. Heb. 9. 27. Rev. 1. 7. Rev. 20. 11 12 13 14 15. with many more which I shall desire the unsatisfied Reader if any such there can be to read them in the Bible and save the labour of Repetition and in the reading them he shall not only finde the truth and ground of this general judgement but the very circumstances of as it 1. The Person that shall judge Iesus Christ 2. The time the latter end of the world 3. The place the clouds 4. The manner of his comming to judgement with majestie and great glory and all his holy Angels 5. The persons that shall be judged the quick and the dead 6. The judges action He shall separate 7. His sentence Come ye blessed go ye cursed 8. The execution These shall go into everlasting life those into everlasting torment And now what can be more evident so that you your self that have wickedly contradicted it cannot but confess it unless you are given up to believe your own delusions and on the contrary to denie a truth as apparent as the light of the Sun at Noon-day in the Scriptures and that without any figure You object Heb. 9. 27. it is appointed for all men once to die but after this the judgement and say this death is a dying into sin and trespasses First for the place of Scripture what can be more plain and forcible against you It is decreed where Gen. 2. 17. In the day that thou eatest thereof thou shalt surely die and so it was for from that time he and all his posteritie were subject unto death and as death is decreed so is also judgement God hath appointed a time in which he will judge the world Acts 17. 31. and this is not before death as you would have it but after death The words are after death comes the judgement but you say this is meant of a spiritual death a silly shift did God appoint that any man should die the death of sin no he appointed him to die a death for sin and transgressions Secondly its manifest the Apostle spake here of a corporal death he answers an objection to wit if Christ be the Messias how comes it to pass that he died His answer is it was appointed for all men to die and therefore for him now I hope you will not be so graceless as to say that Christ ever died the death of sin and therefore it must be understood a death of the body which he voluntarily suffered that he might destroy him that had power of death which was the Divel Heb. 2. 14. Your second objection is taken out of Iohn 5. 22. The father judgeth no man but hath committed all judgement to the Son That is the father judgeth the world in and by the Son and he doth it not with partialitie as do corrupt judges but with righteous judgement for we are sure that the judgement of God is according to truth Rom. 2. 2. and verse the sixth who will render to every man according to his deeds to them who by patient continuance in well-doing seek for glory c. Eternal life but to them that are contentious and do not obey the truth indignation and wrath c. and when at the day of the Revelation of the righteous judgement of God Third objection 1 Pet. 4. 17. For the time is come that judgement shall begin at the house of God to whom I answer if it shall begin with us what shall become of those that abide not in the Gospel The same Apostle doth resolve it 2 Pet. 2. 9. The Lord knoweth how to deliver the righteous out of temptations and to reserve the unjust unto the day of judgement to be punished Fourth objection out of Mal. 3. 3. He shall sit as a Refi●er and Purifier of silver and he shall purifie the Sons of Levi c. which words are spoken of Christs first comming in the flesh as appears by that spoken before in the first Verse behold I will send my messenger before which is applied unto Iohn the Baptist Mat. 11. 10. Behold I send my messenger before thy face which shall prepa●e thy way before thee But what shall become of those that will not be purified that will not abide the day of his comming surely you shall finde another day for them in Mal. 4. 1. Behold the day commeth that shall burn as an Oven and all the proud yea and all that do wickedly shall be stubble c. Fifth objection out of 2 Pet. 3. 8. one day is with the Lord as a thousand years and a thousand years as one day for answer to which that I may conclude I will only adde the foregoing words of Peter on which these have dependence and in which the objector is concerned Knowing this saith the Apostle Verse the third there shall come in the last dayes Scoffers walking after their own lusts and saying where is the promise of his comming For since the fathers fell asleep all things continue as they were from the creation for this they are willingly ignorant of c. Verse 9. but the Lord is not slack I need not adde more to prove the

they were not at the Tabernacle yet they were of those that were written by Moses and presented unto the Lord and therefore the Lord put his spirit upon them Verse 26. Now I pray what Moses hath written your name and presented it unto the Lord Besides we must not gather general Rules from extraordinary examples Because Deborah and Huldah prophesied therefore shall any infer that Women ougth to teach in the Church Doth not the Apostle teach the contrary 1 Cor. 14. 34. 1 Tim. 2. 12 CHAP. 18. The subject of this Chapter is Original sin You speake much in the commendation of young children which were commendable in you were it not done for by-ends you set them forth in their most beautiful Characters but Latet anguis in Herba you would shroud an old Pelagian Heresy under them You magnifie their condition as being free from actual sin but your purpose in it is to denie Originall Sin You say They are not born in sin First therefore I will shew what Original sin is and that it is in all men by Nature and then answer your Cavills For the better understanding of it we must know there were in Adam before his fall three things 1. The substance of his body and soul 2. The faculties and 3. The qualities of them that is to say the image of God consisting in a conformity of all his wi●l and affections and powers to Gods will Now when Adam sinned he did not lose the substance or faculties of his soul and body but the conformity of his will and Affections and powers to Gods will and consequently in stead of that comes want of Original righteousnesse and a pronesse to sin and wickednesse Now that this is in all mankinde by nature appears in Psa. 51 5. behold I was shapen in iniquity and in sin did my mother conceive me Eph. 2. 3. We are all by nature the children of wrath Gen. 6. 5. Again the Circumcision of infants under the Law proves something there was in the soul that ought to be cut away which God promised to do Deut. 30. 6. Likewise the Baptisme of Infants doth shew there is something unclean that hath need of cleansing which God hath promised to do Iohn 3. 5. Titus 3. 5. Ephesians 5. 26 27. The death of infants doth confirm it who die not ex necessitate naturae but ex merito peccati not out of the necessity of nature but for the punishment of Original sin for the wages of sin is death or death is the wages of sin Rom. 6. 23. now it cannot be meant of actual sin and therefore it must be for Original sin Which is cleer out of Rom. 5. 12 18. Your argument ab injusto that it is an hard thing to say that thousands are now in hell for Original sinne Who art thou that disputest with God Rom. 9. 20 if they be the children of Christian Parents there is hope of mercy though they die without the Sacrament of Baptisme because they are born within the Covenant If they be the children of Infidels we may remember the book of life which no man knows but God therefore we may suspend our judgement therein So it is we know whosoever is not found written in the Book of life shall be cast into the Lake of fire Rev. 20. 15. But a strange thing it is that this should be a hard saying to you if any man said so who deny the perpetuity of Hell fire You object Mark 10. 13. And they brought young Children to him that he should touch them This place makes against you it shews there was somthing in them that was to be healed or else they would not have brought them to Christ to be touched you confesse it is brought to prove the Baptisme of Infants and so it is not without reason for if they be born of beleeving parents as those were otherwise they would not have brought them to Christ to be touched and blessed then have they as good right to the Sacrament of Baptisme as the Children under the Law had to the Sacrament of Circumcision in regard the promise was made to Abraham and to his seed and to all that are afar of even as many as the Lord our God shall call Acts. 2. 39. You object Matth. 18. 2 with an absurd exposition of it For his Disciples striving for superiority his answer related particularly to their ambition that they should not strive for Superiority but be converted and become humble otherwise they should not enter into the kingdom of Heaven but let me ask you what then should become of them you should have done well to have expounded that also but it was not for your purpose Also the conference of Christ and Nicodemus Iohn 3. 4. This makes not on your side doth not Christ plainly tell him except a man be born again of water and the Spirit he cannot enter into the Kingdom of God He gives a reason for it in the next Verse That which is born of flesh is flesh c. Lastly you contradict your self fouly in this Chapter you say you denie not the Baptizing of Children with water to them that are free to do it and immediately you call Baptisme Iohns administration of water and say it was onely to last Iohns time and then to be made void CHAP. XIX It is the saying of the Apostle 2 Tim. 3. 13. That evil men and seducers shall wax worse and worse deceiving and being deceived Here we have it verified in you for here you are grown to such to such an height of impudence that you dare out-face a truth as apparent as the light at noon-day You say We have no ground from the Lord Iesus Christ by precept nor example to Baptize with water What say you to that of Ioh. 3. 5. before mentioned where our Saviour tells Nicodemus that except a man be born of water and the spirit he cannot enter into the Kingdome of God Likewise that of our Saviour himself Mat. 28. 19. Go therefore and teach all Nations Baptizing them in the name of the Father Son and holy Ghost Have we not examples for it also read Iohn 4. 1 2. Again can you answer to that of the Eunuch Acts 8. 36. And as they went on their way they came to a certain water and the Eunuch said see here is water what doth hinder me to be Baptised and they went both down into the water both Philip and the eunuch and he Batised him v. 38. The very name or signification of the word Baptisme from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may confute you moreover water is one of the parts of the Sacrament Is it not called the Laver of Regeneration Titus 3. 5. wherein Christ doth wash and cleanse his Church 1 Cor. 6. 11. and such were some of you but ye are washed c. Eph. 5. 26. that he might sanctifie and cleanse it with the washing of water by the Word