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	raise_v	sow_v	6,220	5	12.4203	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40076	Dirt wipt off, or, A manifest discovery of the gross ignorance, erroneousness and most unchristian and wicked spirit of one John Bunyan ... which he hath shewed in a vile pamphlet publish'd by him, against The design of Christianity ...	Fowler, Edward, 1632-1714.	1672 (1672)	Wing F1701; ESTC R8698	59,846	88

was in Adam before the fall I answer that it is the same the very same for kind but in what degree Adam was holy is unknown to us This is at least without dispute that he was perfectly innocent and was also indued with a Principle of Holiness and such powers as whereby he could improve that principle to as great a heighth as humane nature was capable of True holiness or inward real Righteousness was ever one and the same in its own nature it was never nor ever can be any other than such a temper of soul as causeth an affectionate and hearty complyance with all goodness and an abhorrence and detestation of all wickedness which is the Sum of all Mr F's descriptions of it In short it is the image of the infinitely holy God in man and what God's Holiness is we may learn from such scriptures as these The Righteous Lord loveth Righteousness c. He is of purer eyes than to behold iniquity The Lord is just in all his waies The wicked and him that loveth violence his soul hates The Lord is merciful and gracious long suffering and abundant in Goodness and truth God cannot lye c. Now this Holiness is in God Originally he is an inexhaustible fountain of Goodness nay he is holiness itself holiness as 't is in him is his very nature and essence But in all creatures whether Angels or Men it is by way of derivation from him Now observe the Holiness that was in Adam was the image of God God made him after his own image and take notice again that the Holiness of the Gospel is of the same nature is shewed by St. Paul Eph. 4. 24. He there Exhorting Christians to holiness expresseth himself thus And that ye put on the new man which after God or after the image of God or like to God is Created in Righteousness and true holiness And again he plainly intimates and more than intimates too that the Holiness of the Gospel is the same with that mankind hath lost in the verse immediately foregoing And be renewed in the Spirit of your minds What is it to be renewed but to recover our former state or that which was lost Lastly Holiness is described by Mr. F. by a Divine and Godlike nature and so the Apostle Peter calls the Gospel Holiness 2 Pet. 1. 4. Now what is the difference between a divine or Godlike nature and the image of God but I say once more God made Adam after his own Image Gen. 1. 27. What is clearer than all this Not the Sun at noon But let us now see the goodly Argument whereby this Ignoramus endeavours to overthrow this Doctrine 1. Saith he Adam before the fall even in his best and most sinless estate was but a pure natural man which he explains thus consisting of body and soul and in this mans heart God did also write the law that is saith he the first principles of morals But doth not every man since the fall consist of body and soul and does not the law still continue written in the hearts of men Doth not the Apostle say concerning the very heathens Rom. 1. That they having not the law are a law to themselves and that they shew the work of the Law written in their Hearts c Was Adam no more than this comes to Yes he adds too for I will do him no wrong as wickedly injurious as he is to Mr. F. that Adam was made of God sinless But are not all Brutes sinless too So that according to this Doctrine we now differ from Adam before the fall in nothing but what every beast it self hath But let this man know that God did not only write the law in Adams heart but also indued him with a principle whereby he was enabled to yield perfect obedience to that law and this by his fall he lost Next see what folly he discovers in proving this gross assertion concerning Adam he doth it by that of the Apostle 1 Cor. 15. 45. and thus he sets it down The first Adam was made a living Soul howbeit that was not first which was spiritual but that which was natural and afterwards that which is spiritual The first man is of the earth earthy Observe 1. He saith that here Adam is said to be but a natural man even in his first and best estate earthy when compared to Christ or with them that believe in Christ. So that he makes Christ and them that believe in Christ the same for Adam is here only compared with Christ. 2. that which the Apostle speaks only concerning Adams body this I. B. understands concerning his soul. This I never heard of any one that once doubted and no one can that understands sense if he reads that Chapter or but the context of those words The Apostle makes it his business in that 15th to the Corinth to prove the doctrine of the Resurrection and from verse 35. shews what bodies Christians shall rise with and having said that the body ●s sown in corruption and raised in incorruption sown in dishonour raised in glory sown in weakness raised in power he adds V. 44 it is sown a natural body it is raised a spiritual body there is a natural body that is an animal body for so the word in the Greek signifies that is a body that needs meat and drink and there is a spiritual body or a pure fine immortal body that needs neither Now follows that which I. B. hath cited And so it is written the first Adam was made a living Soul the last Adam was made a quickning spirit which words he hath left out howbeit that was not first which is not Spiritual but that which is natural and after that which is Spiritual that is the animal body was first and afterwards 't is to be changed into a Spiritual body the first man is of the Earth Earthy c. that is the first mans body was so for his Soul as the history of his creation tells us was not from the earth And whereas Adam is said to be made a Living Soul the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul is by a Metonymy very often used to signifie the body and that not only living but dead too nay the breath and the bloud also of these significations of it I can give abundance of instances out of the Holy Scriptures but 't is so well known that I will not lose one moment upon it And whereas the Second Adam is called in opposition to the First a quickning Spirit that is he is a quickner of dead bodies But now what is all this to I. B's purpose he might as well have quoted for it in the beginning God created the Heavens and the Earth And in interpreting those words as he hath done he hath put as great an Abuse upon the Apostle as he hath done upon himself that is made him a most wretched arguer You see again what a sad Soul this is to take upon

makes men uncapable even of those Effects of the Divine Benevolence and Complacency that would render them but not-miserable and therefore could we suppose a wicked man the object of both these as 't is said that nothing is less supposeable than that he should be an object of the latter this could not make him whilst he continues wicked to cease to be miserable And lastly if our phansies were so powerful as that they could place a wicked man in Heaven it self so long as he continueth unturned from his iniquities he would carry a hell to heaven with him and keep it there and that 't is not the place Heaven without the heavenly state that will make men happy as a diseased body will have never the more ease for residing in a Princes Court And in the conclusion of this Chapter it is asserted that deliverance of a man from all misery while sin is vigorous in his Soul is not an object of any power and implieth a palpable and apparent Contradiction misery being no less of the Essence of Sin and wickedness than is light of the Sun so that they cannot be separated but must like the Twins of Hippocrates live and dye together The Twelfth Chapter contains the Fourth Argument viz. Holiness is the greatest of Blessings because when 't is perfected 'tis Blessedness it self and the glory of heaven doth chiefly consist in it This proved out of 1 Iohn 3. 2. This we know that when he appears we shall be like him that is chiefly in holiness for as for God's attributes of knowledge and Power c 't is said that the Devils themselves who are most of all Creatures unlike to God have not lost all likeness to him in them but have still a large measure of them By the way observe that J. B. puts this among Mr. F's Doctrines destructive of Christianity but who that believes there are such Creatures as Devils especially having read what the Scripture saith of them did ever doubt it But to proceed it is in this Chapter plainly shewn that the perfection of holiness and the Heavenly happiness are for substance one and the same and therefore it may well be affirmed that the making us holy is the ultimate end of Christs coming as to us that is seeing our Eternal Salvation is by all acknowledged so to be and perfect holiness and Eternal Salvation are but two Conceptions of one and the same thing Eternal Salvation being primarily a Salvation from Sin all Sin and a Salvation from misery as 't is a Salvation from the Cause of it The Thirteenth Chapter gives the second account of our Saviours preferring the business of making men holy before all other viz. that as this is to do as hath been shewn the greatest good to men so is it also to do the best Service to God where 't is said that 't is without dispute better Service to a Prince to reduce Rebels to their obedience than to procure a Pardon under his Seal for them and that Christ loving his Father better than us must needs more concern himself for the recovery of the right of Obedience that Sinners have rob'd him of than for the deliverance of wretched Rebels from the misery they have deserved but that both these works are carried on together And in the close of this Second Section 't is shewn that those that say that the Christian Religion designeth to glorifie the infinite grace of God in Christ to Sinners if they understand what they say do assert the same thing that this Book asserts Seeing that not only the grace of God is so abundantly displayed in the Gospel to Sinners for this end that they may be effectually prevailed with to forsake their Sins but also the principal grace that is therein exhibited doth consist in delivering them from the Power of Sin which appears in that Sin is demonstrated to be in its own nature the very greatest of Evils and holiness the chiefest of all Blessings And besides men are not capable of God's pardoning grace till they have repented them of all their Sins that is as it there follows these words till they have in will and affection sincerely left them And to justifie a wicked man while he continueth so would far more disparage his justice and holiness than advance his grace and kindness viz. Because to deal with a man living in wickedness as if he were righteous would be an Argument that he doth not hate Sin as he declares he doth Thus Reader I have faithfully given thee the Substance of the Doctrinal part of the Design of Christianity the Third and last Section is spent in improving that whole discourse in most evident Inferences and now my hand is in I 'le be better than my word and very briefly tell thee what they are The first Inference chap. 14. That it appears from the past discourse that our Saviour hath taken the most effectual course for the purpose of subduing Sin in us and making us partakers of his Holiness where 1. It is largely shewn what mighty and infinite advantages the Gospel gives above any that even those Heathens had who were priviledged with extraordinary helps for the improvement of themselves And if the Reader will run over that discourse he shall perceive how wickedly J. B. hath slander'd Mr. F. in accusing him as levelling Christianity with mere Heathenism 2. 'T is fully shewn that the Gospel contains incomparably greater helps for the effecting of the design of making men holy than any God's people the Israelites were favoured with Then follows a threefold answer to an objection against the wonderful efficacy of the Christian Religion for this purpose chap. 16. The Second Inference chap. 17. That we understand from what hath been said of the Design of Christianity how fearfully 't is abused by those that call themselves the Roman Catholicks This Chapter will soon inform thee Reader what a friend Mr. F. is to Popery and make thee believe if thou hast any charity that no man under heaven doth more abominate it than he does The Third Inference chap. 18. That these two sorts are most extremely Sottish 1. Such as expect to have their share in the Salvation of the Gospel without true holiness 2. Such much more as encourage themselves by the grace of the Gospel in unholiness The Fourth Inference chap. 19. That a right understanding of the design of Christianity will give satisfaction concerning the notion 1. Of justifying Faith viz. That it is such a belief of the truth of the Gospel as includes a sincere resolution of obedience unto all its precepts that is true holiness and that it justifieth as it doth so where it is added that the Faith that justifieth must needs be such as complyeth with all Christs purposes of coming into the world but especially with his grand purpose and that 't is necessary it should justifie as it receives Christ for a Lord as well as for a Saviour Nay especially when