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
A88953	Israel's redemption redeemed. Or, The Jewes generall and miraculous conversion to the faith of the Gospel: and returne into their owne land: and our Saviours personall reigne on Earth, cleerly proved out of many plaine prophecies of the Old and New Testaments. And the chiefe arguments that can be alledged against these truths, fully answered: of purpose to satisfie all gainsayers; and in particular Mr. Alexander Petrie, Minister of the Scottish Church in Roterdam. / By Robert Maton, the author of Israel's redemption. Divided into two parts, whereof the first concernes the Jewes restauration into a visible kingdome in Judea: and the second, our Saviours visible reigne over them, and all other nations at his nextappearing [sic]. Whereunto are annexed the authors reasons, for the literall and proper sense of the plagues contain'd under the trumpets and vialls.	Maton, Robert, 1607-1653?	1646 (1646)	Wing M1295; Thomason E367_1; ESTC R201265	319,991	370

recompence when this Kingdome of God shall beginne And it being evident from the text that this Kingdome of God is to be a Kingdome in which there shall be eating of bread that is according to the signification of this phrase in the Gospell of such creatures as God hath ordained for mans food on earth this Kingdome of God must needes be meant of a Kingdome on earth and consequently the recompence our Saviour spake of is to be given on earth and the resurrection of the Saints to enjoy this Kingdome is to precede the rising of all others which shall not be till the time of this Kingdome be sully expired The second testimony is in Joh. 6.39 40 44.54 of which the last ver is this Who so eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day And these last words are the close of the other verses also whence you argue thus If the last day be the day of the generall judgement as certainely it is even supponing the temporall Monarchy for a 1000 yeares and the elect shall not be raised till the last day as these words imply then there shall not be a first and second resurrection unlesse the second resurrection be after the last day And what coherence is there in this argument what appearance of truth certainely it savours not of your great skil in Logique For neither the first not the last resurrection shall be till the last day and yet both shall be in the last day seeing the last day shall beginne with the first resurrection and end with the last But yet we have good reason to beleeve that our Saviour spake here only of the first of these resurrections because in v. 54. he speakes onely of raising them that should be worthy partakers of the Sacrament of his body and bloud which Sacrament is to shew forth the Lords death till he come as Saint Paul affirmes 1 Cor. 11.26 and for ought we yet know no longer If therefore you have no better arguments to support the spirituall interpretation of the first resurrection Rev. 20.4 5 6. then this it were farre better that you did lay your hand on your mouth then plead for it And indeede how could you imagine that God should reveale unto S. John the rising of men from sin as a secret then unknown unto the world that I say he should foreshew this as a thing then to come which began ●n Adam himselfe and was at that time the daily effect o● the preach ng of the Gospell The third text is that of Saint Paul in Phil. 3.11 If by any meanes I might a●t ●ine to the resurrection of the dead To which you answer these words name h● dead generally c. Certainely no more generally then the same Apostles words in 1 Cor. 15.42 c. doe Where he saith S● also is the resurrection of the dead it is sowne in corruption it is raised in incorruption it is sowne in dishonour it is raised in glory it is sowne in weakenesse it is raised in power it is sowne a naturall body it is raised a spirituall body And doe any besides the just rise in glory in power and with spirituall bodies or do you thinke that it was need full for Saint Paul to use his utmost care and endeavour that he might attaine to rise at that time when th● unjust should rise The resurrection therefore which the Apostle strove so much to attaine unto was no other then the resurrection of the dead in Christ then the first resurrection of which it is said that he who hath a part in it the second death hath no power over him As on the contrary all that dye before this resurrection and are not raised in it shall perish everlastingly But because you had no more to say to the text which I have quoted you alledge the 20 ver of the same chapt out of which you raise these arguments If the Politeuma the freedome of the godly be in heaven then they expect not a Monarchy on earth And if their bodies shall be like unto Christs glorious body they shall not live an earthly life nor dye againe But as we allow your last argument for we know not who doth affirme the contrary to wit that the Saints shall after their resurrection be either mortall or sinne●ull so in your first argument we first deny your translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you make the ground of your argument For it signifies not there a freedome or priviledge but a manner of living as by the Apostles opposing of his owne conversation to the conversation of some carnall minded Ministers of the Gospell it is apparent and therefore it is rendred by Piscator word for word for our civill life or behaviour is in heaven that is is as temperate as if we were inheaven in the presence of God and the holy Angels And secondly we deny the argument it selfe For though we suppose that the godly have now no outward freedome on earth for an inward and spirituall freedome you must needes grant them seeing he that is called in the Lord is the Lords free-man as it is said 1 Cor. 7.22 and all the royall dignity which you allow the Saints consists in this though then we suppose I say that they have now no outward freedome for this also they have as appeares in 1 Cor. 7.21 and chap. 9. ver 19. yet it will not follow from hence that they exp●ct none on earth hereafter when Christ shall change their vile bodies that they may be like unto his glorious body The two next texts are one in 1 Thes 3.13 and the other chap. 4. ver 14 15 16 17. in both which the Apostle speaks of the rising of none at Christs comming but of the dead in Chr st And seeing the resurrection of their bodies doth equally belong to the godly and the ungodly why should we not thinke that he would as well have spoken of the resurrection of these also as of the other if they had been to rise at the same time with the other Doubtlesse you could shew no reason why the Apostle should speake so much and so often of the resurrection of the godly at Christs comming and nothing of the resurrection of the ungodly if they had been to rise all together And therefore you have here also strugled onely with your owne fancy and now the third time strangled this deformed issue of your slanderous imputation to wit that the raised Saints shall dye againe and rise againe For this opinion is indeed altogether inconsistent with the truth which we hold touching the reigning of the raised Saints with Christ a 1000 yeares before the last resurrection And suppose any one had vented this errour yet it is an argument of your malice to prosecute the confutation of it in your answer unto me I say thus to prosecute it as if it were the common opinion of us

may not be taken spiritually for their regeneration for the renewing of their minder which is to precede their persecution and may more probably be referred to the sealing of the servants of God in their fortheads spoken of in chap. 7. But materially and properly for the quickning of their bodies when once the number of the persecuted is fulfilled whose consummation and glorious exaltatition this vision did represent Mr. Petrie's Answer This forme of discour song shewes manifestly that the Authour is a strange wrangler for 1. There is no more opposition nor agreement betwixt the first and second resurrection then is betwixt the first and second death but 〈◊〉 will say that the first and second deaths are in a like sort bodily and therefore there is 〈◊〉 n●cessity to expone the first and second resurrections in the same sense 2. What p●rfection of wit is it to i●●●gin● that men who shall be beheaded for the witnesse of Jesus are more perfect then the soules of them that are beheaded 3. If by these s●ules he under stou●●s the spirituall p●rt of ●●n are they were ●●dap●●● f●●● the● h● must understand the soules other before they entred into the bodies or after they entred into the bod●●s before their regeneration but both these conditions are before the first resurrection 4. If the first resurrection be their forsaking of Antichris●i●● e●●ours or as it is said there their not worshipping the Beast and their not receiving his marks as all interpreters except Milk●aries ex●one i● then the first resurrection followes not their death but goes before it Reply 1. Surely he is a wrangler and no other who multiplieth words without knowledge and agai●st all ●eason and evidence still persists in his errour To make good then what I have said touching the opposition betwixt the first and second resurrection to wit that it doth impose the same se●se on both there is this logicall rule Quod in omni legitima distributione membra inter se opp●●untur sub●eodem genere That in every legitimate distribution the members are opposed under the same genus that is doe divide the same thing which according to your expounding the first resurrection of a bodily resurrection is so here For we make the resurrection of the dead or a bodily resurrection to be the genus the thing divided And the first and second resurrections to be the members dividing this genus And this ●●position these words in ver 5. But the rest of the dead that is of them whose bodies were in the g●●ve lived not till the 1000 yeares were finished doe confirme Seeing they doe necessarily imply that some of those that had been in the grave were then risen for the partitive pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest doth shew that they who were risen w●re before their resurrection held in the same condition in which these other were left that is under the power and bondage of a bodily death as well as they From which death these other also were to be deli●●●ed at the last resurrection of bodies described ver 12 13. c. But your expounding the first resurrection of a spirituall resurrection and the second of a bodily resurrection doth make the firs● and second resurrections the members of no resurrection But parephruses o●ely and equivalent expressions of a spirituall and bodily resurrection that is the first resurrection to be all one with a spirituall resurrection and the second resurrection to be all one with a bodily resurrection And yet in your answer here you acknowledge what we affirme to wit that the first and second resurrection are to be expounded in the same sense For there is no more opposition nor agreement you say betwixt the first and second resurrection then is betwixt the first second death True and are not these opposed under the same genu● are not the first second death both bodily deaths doubtlesse the second death is not opposed to the spirituall death of the soule which is a death in sinne but to the naturall death of the body which is the first death of it for sin and this these words ver 6. On such the second death hath no power do confirme for they doe plainely intimate that the first death of the body the naturall death thereof had had power over them as well as over others although the second death of the body the supernaturall death thereof which is its destination to eternall torments should have no power over them 2. Looke againe and you shall finde that there is more perfection of wit in my words then there is in yours For furely I make no comparison betwixt the spirituall perfection of men who shall be beheaded and the soules of them that are beheaded but betwixt their naturall perfection for all that I say is this That John saw not at first perfect men that is men that should be beheaded for the witnesse of Jesus but the soules of men only and that as of men already beheaded And what perfection of wit is it to imagine that a part of a man the soule onely is a more perfect essence then the whole man then the soule and body both 3. In the preceding words you aske what perfection of wit it is to imagine that men who shall beheaded are more perfect then the soules of them that are beheaded And so in that passage you grant that I doe take the soules which Saint John saw for the soules of men beheaded And yet here you make your selfe ignorant of the sense in which I take them For you say If by these soules he understand the spirituall part of men ere they be made perfect then be must understand the soules before they entred into the bodies or after they entred into the bodies before th●ir regeneration But surely I understand neither of these by them but the soules departed from their bodies as the text saith they were and as any man may perceive by my words And what perfection of wit were it by soules onely to understand soules entred into bodies Or what are both these parts of your answer but a vaine wresting of the wordes perfect men which to avoide the answering of my argument you purposely mistake for regenerate men for men perfect in grace Whereas perfect men opposed to the soules of men onely must needs signifie men perfect in essence men consisting both of bodies and soules And therefore that the reader may see how poorely you have shifted off the force of my words I will lay it before him in this Syllogisme If Saint John at first saw the soules onely of them that were beheaded and not men that should be beheaded then by the word they lived is meant the living againe of them that had been beheaded the rising of men after their death and not the regenerating of them that should be beheaded the rising of men before their death But Saint John saw onely the soules of them that were beheaded and not men

approved schooles who have all confessed the same truth that I speake for and stucke to that proper interpretation of these scriptures which I follow For not to speake of the primitive Christians or of many of the Fathers after them there have been many approved men for learning in these latter t●nes that have been witnesses of this truth amongst whom are Brightman Alstedius Wendelinus and Mede whom you your selfe pag. 14. commend for a renowned Author although you shake off his choisest proofes as easily as Sampson shooke off the Philistins cords and breake through his strongest arguments as forcibly as Sampson did through the gates of Azzah which he carried away in a triumphing manner such wonders doe you worke by your canonicall or rather carelesse arguing And yet for all this you must give me leave to make so bold with you againe as to tell you That as the plainesse of this text in hand and of the fore-cited scriptures doth compell us to acknowledge the proper sense of them so I trust both the love of the truth the feare of God and a desire to keepe a good conscience will ever constraine us to sticke to it For it is manifest by your taunting termes that you could finde neither scripture contradicting nor necessity forbidding the proper sense of our Saviours words for the confirmation whereof this rule is here alledged Israel's Redemption For besides that there is little analogy and resemblance betwixt a perpetuall l Rev. 22.3 praising and worshipping of God and the businesse of a politicke government here spoken of besides this I say we are already informed that though our Saviour be now in heaven yet he sits not there in his owne Throne and consequently is not yet in the Kingdome which the Father hath appointed him Mr. Petrie's Answer What impudence is here Doth not David say Psal 16 11. In thy presence is the fulnesse of joy at thy right hand are pleasures for evermore and Psal 17.15 I shall be satisfied when I wake with thy likenesse and Psal 36.8 They shall be abundantly sitis fied with the fulnesse of thy bouse and thou shalt make them drinke of the river of thy pleasures These and many more are spoken of the joyes in heaven by resemblance with earthly Kigndomes and we have already shewed that he bath been misinformed or misinformeth of another Throne and another Kingdome Reply Here you startle the Reader with a very foule exclamation but an evill tongue as it doth not become you so it will nothing benefit you Yea it deepely staines you innocency before God very much impaires your reputation amongst men especially upright men and sets up your wounded conscience as an irreconcileable Judge against you Looke into the Epistle of Saint James chap. 3. ver 6. and you may see both the abominable off spring and originall of it So is the tongue saith he amongst the members that it defileth the whole body and settethou fire the course of nature and it is set on fire of hell That therefore it may not burne hereafter in those flames from whence it is now too much inflamed thinke seriously on this passage and from henceforth give better language to others though your enemies then you have done to me for telling you the truth Now as for your answer I con●sse these texts to be Davids words and that there are some metaphoricall phrases in them But I deny that they have any resemblance with the civill affaires of an earthly Kingdome or that there is any comparison to be made betwixt them and our Saviours saying Luke 22.28 so that the impudence you speake of may well recoile on your selfe For the text Psal 16.11 shews onely that the fulnesse of alljoy and delight is in the enjoyment of the sight of God and to be at the right hand of God doth betoken the highest place of honour and glory in heaven which is proper to our Saviour who is said to sit at the right hand of God in allusion to a custome amongst men who are wont to set those whom they will most honour whom they most delight in at their right hands And that Text Psa 17.8 shews that David after the resurrection when he shall have a glorified body as Christ now hath shall be perfectly happy shall be as he would be For these words to awake after thy likenesse are all one with those of Saint Paul in 1 Cor. 15. 42 43 44. To rise in incorruption in glory in power to rise with a spirituall body For if we have been planted together in the likenesse of Christs death we shall be also in the likenesse of his resurrection saith the same Apostle Rom. 6.5 and because we are laid into our graves as one that lies downe in his bed to sleepe and shall be raised out of them as one that riseth out of his bed from sleepe therefore it is that the Prophet useth awake in stead of arise And the text Psal 36.8 is referred by Musculus to Gods bountifull provision in this life for all men indifferently and by Calvine better as well to the outward and temporall as to the spirituall and eternall benefits of God towards the faithfull his words are Some restraine it to spirituall graces but unto mee it seemeth a more likelyhood that under it are comprehended all Gods benefits that pertaine as well to the use of this present life as to the eternall heavenly blessednesse And so refers it as well to joyes on earth as to joyes in heaven And happily seeing the Prophet makes mention here of the house of God it is best understood of the great comfort which men shall receive through Gods loving kindnesse towards them in the time of our Saviours Kingdome on earth when Jerusalem and the Temple of the Lord shall again be rebuilt and all Nations shall flow unto it as it is Isai 2.2 or as it is Zech. 14.16 shall goe up from yeare to yeare to worshippe the King the Lord of Hosts and to keepe the feast of Tabernacles When I say in the mountaine of the Lords house in the restored Jerusalem the Lord of Hosts shall make unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined And shall destroy the face of the covering cast over all people and the vaile that is spread over all Nations Isai 25.6 c. And besides every understanding man knowes that to drinke of the river of thy pleasures is a metaphoricall expression seeing pleasures are not the nourishment of the body and so properly and corporally dranke of but belonging to the soule to which they are as comfortable as sweete and wholesome waters to a thirsty body But to drinke wine to eate the Passeover to eate and drinke at our Saviours table to eate bread in the Kingdome of God to sit on seates and judge the twelve Tribes of Israel are all proper expressions and so