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
A53583	Man wholly mortal, or, A treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by Scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by R.O.; Mans mortallitie	Overton, Richard, fl. 1646.; Overton, Robert, ca. 1609-ca. 1668.	1675 (1675)	Wing O629C; Wing O640_CANCELLED; ESTC R11918	46,615	138

Childs soul come into him again And the Lord heard his voyce and the soul of the Child came into him again and he revived 1 King 17.21 22. And Job 14.22 It is said his flesh upon him shall have paine and his soul within him shall mourne Ergo there is such a thing as the soul Answ If it be meant life or breath whose Being is consistent and terminated in a corpulent union For by that of the Child is meant his breath or life the thing that his corpulent matter wanted as vers the 17. implyeth which saith his sickness was so sore that there was no breath left in him Therefore that which was gone was prayed for his breath or life as his Answer further proveth which was and it revived And by Soul in that of Job is meant his conscience whose seate is in the reasonable and memorative Faculties Therefore the use of the word Soul in those places doth not prove such a thing in man as is supposed For in Scripture it is variously used upon various occasions It is put for the Stomack Pro. 27.7 for the eyes Jer. 13.17 for the heart 1 Sam. 18. for God Pro. 9.16 Heb. 10.38 Jer. 14.17 for the dead body Psal 16.10 for the whole man Lev. 7.19 and 4.1 Acts 7.14 Num. 15.39 Rom. 13.1 Gen. 12.5 and 46. Acts 2.41 1 Pet. 3.20 for breath Act. 20.10 for life Isa 53.17 Therefore from those places those parts may as well be proved so many Souls or Spirits of immortalitie as from those where it is put for breath or life it 's Being be proved or such an immortal existence to be in the body But to this Objection might be added Christs raising of Lazarus and others from the dead and it would make a very good plea for Purgatory Because from hell there is no returning and from heaven none could be thankful to be called again and it cannot be supposed that Christ would work miracles for any for which they should not have cause to be thankful to him and therefore these persons raised from the dead if they shall be supposed to have immortal Souls their return must needs be from some one of the Popes supposed Lymbocs or other Object 6. For which cause we faint not for though our outward man perish yet the inward is renewed day by day Ergo there is soul and body in man Answ It is not said though our flesh perish yet our souls are renewed then 't were something to little purpose but it is said our outward man which compared with what is meant by inward man must needs be whole man for by inward man is meant faith or worke of grace 2 Cor. 5.17 which is no part of natural man so that without it or it's renewing we are men perfect as well as with it Object 7. Who knoweth the spirit of man that goeth upward and the spirit of a beast that goeth downward to the earth Wherefore man hath a soul that goeth presently to Heaven but the beasts to the earth Answ It cannot bear the sence for immediately before he saith their breath is all one there is no difference as the one dyeth so dyeth the other and goeth to one place the dust Therefore if the beasts be reversed into the elements so must mans The meaning I take to be thus that such a wonderful thing is the breath of a man that breatheth upward and the breath of a beast that breatheth downward for spirit signifieth breath according to that of Ovid Pronaque cum spectent animalia caetera terram Os Homini sublime dedit coelumque videre Jussit erectos ad sidera tollere vultus that it's Faculty how it is is past finding out for Art in all her imitations could never touch that secret with her pensill Object 8. Feare not them which kill the body but are not able to kill the soul but rather feare him who is able to destroy both soul and body in Hell Answ This carries the face indeed of the souls immortality but if the interpretation must be confined to that sence it overthrowes the current of the whole Scripture Wherefore my opinion of it is that by not able to kill the soul is meant as Luke hath it chap. 12.4 have no more that they can do that is though they have power over this life or the natural Body that is sowne in corruption they have none over the Spiritual that is raised in incorruption which spiritual Bodies of men raised from the dead are by Saint John in Rev. 20 4 5. termed Souls I saw the Souls saith he of those that were beheaded for Christ and they lived and reigned with him a thousand years But the rest of the dead lived not again untill the thousand years were ended the Souls then that lived and reigned with him are none other then the persons that were first raised by him from the dead at his coming over whom none hath power but God alone who therefore is most chiefly to be feared This doth not set forth any immortality before the Resurrection but shews that onely that is in Gods hand and he onely able to touch it that is cast it into Hell That this must be so expounded I further prove from the non-entitie of Hell for there can be no casting into Hell before Hell be which though it be ordained of old Isa 30.33 it is but in posse not in esse till the Resurrection for satisfaction it is convenient to declare what we mean by Hell for Hell is diversly used in Scripture It is put for the grave Psal 16.10 and 55.15 Isa 14.15 for the Whale in which Jonah was Jon. 2.2 for Sathans Kingdome leading to Hell Mat. 16.18 for Satan or his malignant Spirits Jam. 3.6 for the place of the damned Mat. 5.29 and 10.28 Luke 12.5 and 16.23 2 Pet. 2.4 this last the place of the damned is that which we mean by Hell and it is likewise variously called as outer darkness Mat. 22.13 and 23.33 wrath to come 1 Thes 1.10 and 5.9 Chaines of darkness 2 Pet. 2.4 Jude 6. eternal fire Jude 23. second death Rev. 20.6 bottomless pit Rev. 9.2 place of torment Rev. 14.10 and 20.10 Lake of fire Rev. 29.20 and 21.8 everlasting punishment Mat. 25.41 46 blackness of darkness for ever Jude 13. Those several expressions are generally taken to set forth the end of the Reprobate or the execution of Gods wrath upon them Therefore if none of the forementioned places that Hell is put for save that of the place of the damned be taken for Hell then most of those several expressions suite with it yea declare it but the expressions in general grant no immediate execution after this death but imply the contrary as we may see if we examine them First in Mat. 22.13 when it is called outer darkness and 23. vers 33. damnation of Hell compared with cap. 25.41 where it is said Then shall he say unto them on the left hand

the several communications of One Being but so many absolute irrelative Beings of themselves So that this Doctrine of the Soul implyeth no God if a God so many several Gods as Faculties and if but ONE then it chops that ONE smaller then herbs to the pot Therefore Facultie ceaseth with its Subject or with the Subject God gathereth to himself the power and yet his power no more by retraction then less before by communication and so but One Being in whom all things are or one Ens Entium Moreover those several Faculties cannot be united or comprehended in one body but by the several members of the same body for we see if the member decay the Facultie decayes Therefore their unite subsistance must be terminated membrally in the body And if it were possible they could subsist separated from their members then in that separation their Being could not be conjunct or unite for want of that which tyed them together the several members And so if any Being so many several Beings as several Faculties if any Soul so many several Souls a Phantasticke Soul a Rational Soul a Memorative Soul a Seeing Soul a Hearing Soul a Smelling Soul a Tasting Soul a Touching Soul with divers other Souls of all sorts and sizes And further that those Faculties are thus in their Subjects and are not without them as accidens non est nisi in subjecto we see that they increase and grow with their Subjects and perfect together For a Child is totally proportionated as Adam when God formed him of the Earth before the vitall Facultie be actual as Parey saith and the Rational requireth a due process of time after birth before it be ripe to bring forth the fruit of Rationality and as its Subject groweth and ripeneth so it increaseth and perfecteth for it is impossible that the thing which is not actual in it self should have a second thing actual in it and Rationality in an Infant is no more in it then a Chicken in the egge onely in posse therefore a Child cannot possibly ratiocinate before it be actually Rational which cannot be before Organical perfection For Reason cannot Be and not shew it self shew it self and not Be for its Being is its Rationality and its Rationality its Being therefore as its Organs are potential it is potential and as its Organs are weake and imperfect it is weake and imperfect and as they are perfect it is perfect Therefore Faculties increase with their Subjects and if increase they must decrease Anatomize Man take a vew of all his lineaments Dimensions of all his members faculties and consider their state severally all are transitory even all that goeth to the Subject Man is corruptible and himself but a Bundle of corruption or curious Mass of vicussitudes If all of Man that goeth to his Manhood be mortal where then or what is this immortal thing the Soul they talke of we have examined all his parts and Faculties and find even all mortal It is not sure his prima materia though ingenerable incorruptible insensible indefinite c Nor his Forma prima that principle which first gives Essence to a natural Body the first Active principle informing and figurating the First Matter sui appetentem for both are general to the whole Creation whose Efficient Cause is onely immediately God himself by whose power all things that are made shall be returned to that of which they were made their Materia prima or created matter So that as Solomon saith Man hath no pre-eminence above a Beast even one thing befalleth them What Reason is there now that Mans Faculties in a higher Degree should be an immortal Spirit more then a Beasts in a lower Degree but both elementary and finite Further if it be not unnatural that Seeing Hearing c. should be producted by an Elementary operation as none deny in the propagation of Beasts why is not the Rational Facultie in Man as natural in Man and may as well be producted elementarily by Man as the other by Beasts be as actually mortal If this suffice not observe Substantia non recipit majus aut minus a Giant is no more a man then a Dwarfe there may be a gradual distinction and yet no Essential difference Degrees of Faculties in several persons and yet the Faculties the same and of one nature though not equally excellent and the Degree doth not make a Facultie more a Facultie or less a Facultie Therefore if the said Faculties in an inferiour Degree be elementary so must they in a superior But in Brutes whom none deny to be wholly mortal and all their Faculties elementary have our most noble parts faculties scattered amongst them though in an inferiour degree as Ambr. Parey said Lib. 2. chap. 1. If we will diligently seach into their nature we shall observe the impressions of many virtues as of Magnanimitie Prudence Fortitude Clemency Docilitie Love Carefulness Providence yea Knowledge Understanding Memorie c. is common to all Brutes the Affections and Passions of the Mind all his Qualities good and bad and every Facultie he hath is to be found more or less amongst them And Parey further saith They are of quick Sense observant of the Rights of Friendship and Chastitie they submit themselves to the discipline of man they have taught man many things c. The Hare is eminent for Memorie the Dog for Apprehension and Fidelitie the Serpent for Wisedome the Fox for Subtiltie the Dove for Chastitie and Innocency the Elephant for Docilitie Modestie and Gratitude Plinie saith he cometh neare the understanding of a man that they worship the Moon and Stars Plutarch that they worship the Sun rising the Ape is eminent for Imitation and Understanding the Turtle for Love the Crocodile for Deceit the Lambe for Patience the Waspe for Anger c. and for his Five Senses he is by them exce'd Aper auditu nos vincit Aranea tactu Vul●ur odoratu Lynx visu Simia gustu Thus Man in sensu diviso is to be found amongst the other Creatures and in him alone those several Faculties are eminent sensu conjuncto and so onely capable of God Therefore those Faculties being elementary in an inferiour Degree in an inferiour Creature why may they not be elementary in a superiour Degree in a superiour Creature Now from all this followeth that if in man be an immortal Spirit then divers other Creatures have the like though not in the same Degree for if Degree therein should make or marre the thing it self then some would have no more Soul then Beasts and some less as Mad-men and Fooles no more and Infants less If it be the Rational Facultie then all men are born without Souls and some before they had Souls as Infants and some after their Soul is gone as Mad-men that live and perish in their Madness and some would be born live and die without Souls as Fools and some would have Souls but by fits and jumps as

Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels to this adde 2 Cor. 5.10 For we must all appeare before the Judgement-Seat of Christ that every one may receive the things done in the flesh whether good or evil and to these adde 1 Thes 1.10 and 5.9 where it is called wrath to come which thus compared shew plainly it is to come else execution must goe before Judgement which in a Commonwealth would be ridiculous injustice as first to hang men and then judge them At the day of Judgement we all must receive our reward according to our deeds good or bad THEN shall he say unto them on his left hand c. and not before THEN for it cannot be twice received therefore it is fitly called wrath to come and the very Devils confirme this themselves Mat. 8.25 art thou come to torment us before the time which proveth plainly that the time of their torment was not come and if the Devil cannot be believed God further cleares it 2 Pet. 2.4 For if he spared not the Angels that sinned but cast them downe to Hell and delivered them into Chaines of darkeness to be reserved unto Judgment And Jude 6. The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chaines unto the Judgment of the great day In both which places it is said they are reserved unto Judgment and Jude vers 7. to the Reprobate is reserved the blackness of darkeness for ever and to this adde Rev. 20.10 11 12 13 14 15. which clearly shew that at the day of Judgment both Devils and Reprobate together shall be cast into the Lake of fire Therefore if reserved for both till then I le be bold to say it shall not be till nor before then Moreover Rev. 19.20 it is said the beast and the false Prophet and them that worshipped his Image were cast alive into the lake of fire and brimstone and chap. 20.10 And the Devil that deceived them was cast into the Lake and this vers 6. and 14. is called the second death therefore this casting into the Lake must be after the Fall of Antichrist and after he hath done deceiving and not before for if he be there now he hath done deceiving for once there it is impossible he should deceive but that he hath not there is more witnesses then starres in the Skie or sand in the Sea our innumerable sins whose just reward is the second death If it be Questioned where then the Devils are Observe they are but Creatures and such as are fallen from their Heavenly mansions therefore within the Sublunarie compass so that as the Earth is the proper place for ponderous and gross bodies and the Devils being more subtile and aiereal may be referred to the aire and not without ground from Scripture for Ephes 2.2 the Devil is called the Prince of the power of the aire so that their casting into Hell must be the aire and Hell may as well be put for the aire in those places as in other for the grave c. their prison or place of custody as the grave to the dead And Rev. 12.9 't is said he was cast into the earth and his Angels c. This premised Hell and Damnation not yet well might Ignorance straine it self into such incertain conceits about the place of it's Being and it not as yet Some have feigned it in Mount Aetna some in the Element of Fire which is betwixt the upper Region of the Aire and the Globe of the Moon some to be in the Caves of the Earth and Conduits of the Sea some onely in the Sea as Archer in his Personal reign of Christ mentions because the Devils were cast into the Swine which ran violently down a steep place into the Sea Mar. 5.3 surely they might as well say they have Milstones about their neckes because it is also said Better a milstone were tyed about his necke and he cast into the bottom of the sea for the one followeth no more then the other Some say it is in the Earth equally so far distant from the surface as Heaven is above it as Phillips c. and this he labours to confirme with Scripture as Pro. 15.4 The way of life is above to the wise that he may depart from Hell beneath and Phil. 2.10 That in the name of Jesus every knee should bow of things in Heaven and things in Earth and things under the Earth i. e. in Hell saith he And Luke 16. The rich man saw Abraham afar off and Lazarus in his bosom And Ezek. 31.18 Yet shalt thou be brought down with the trees of Eden unto the nether parts of the Earth But those and such like places which literally seem to import Hell conclude the thing no more then other literal expressions prove God to have corpulent eyes eares hands c. but are expressions after the manner of men to shew the gradation of condition betwixt the wicked and the righteous the one the extreamest debasement the other the extreamest exaltation which could not be better figurated to sence then by Heaven and Earth And in particular thus The first as Prov. 15.24 is literal or figurative which interpretation can neither be canonicall nor rational for thereby wise men must not tread upon the ground but must walke upon the Aire or upon the water as Christ and Peter upon the Sea Mat. 14.25 29. and there onely the way of life for it saith their way is above For the second as Phil. 2.10 that is both prophetical and figurative to shew how in process of time all Degrees shall subject to Christ Angels Men Beasts Devils and Death whose Degrees are thus literally expressed to sence by Heaven Earth under the Earth or Angels that are highest in dignitie and so caelestial Men and sublunars the middle and so terrestrial Devils and Death the lowest and so subterrestrial The third as Luke 16. is parabolical of which more anon and it seems by this if Hell be so deep in the Earth the Damned have wonderful good eyes to see through the earths gross body and the Heavens 12. Spheares into the Coelum Empyreum to spy Lazarus in Abrahams bosome or else Heaven must be there too even in the centre of the Earth this is the consequence of such parabolical Arguments And the 4. or last as Ezek. 31.18 is akin to those for it is but to shew how that Pharoah in the hight of his pride and furie was brought to confusion which in the 15. vers is expressed by In the day when he went down into the grave and vers 14. unto death to the nether parts of the earth to the pit and vers 17. into Hell all which shew but the sudden death and utter confusion of Pharoah and his Army and at the utmost Hell here can be but put for death or the grave and not for any such place of torment Object 9. Such