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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89645	A little starre, giving some light into the counsels and purposes of God revealed in the Scriptures. Or A catechisme, wherein these ensuing principles. 1. What God is, and how he manifests himselfe. 2 Why he made the world and man. 3. Mans condition, what, 1. by creation. 2. By his fall. 3. By being restored by Jesus Christ. 4 The uses and ends of the law. 5. What the Gospell is. 6. Justification what it is. 7. Sanctification what, and how it is wrought. 8. What repentance is. 9. The use and ends of the Scriptures. 10. What true prayer is. 11. Baptisme, and the Lords Supper, why, and how used. 12. Generall redemption what, and how to be adjudged of. 13. Resurrection and judgement what. 14. Heaven and Hell what, in truth and misterie. All which are briefly by way of question and answer opened and explained. / By VVilliam Mason.	Mason, William, Anabaptist.	1653 (1653)	Wing M948; Thomason E1505_1; ESTC R208669	86,553	204

him very imperfectly and yet they are in heaven in this low condition But when Christ comes forth in the spirit indeed and transformes them into his Image of glory that is when they apprehend their union with God in Christ and that they partake of the same spirit or divine nature with Christ and that God loves them in Christ and as Christ they being one with him and of him Then are they carried forth unto him above all external things Then they cease to know any man yea even Christ himself after the flesh Then the vaile is taken away even the flesh of Christ or fleshly and carnal ordinances and here they see God cleerly and not in shadowes and formes and enjoy him purely in the spirit without the help of any created thing Then God is the Saints light for they are entred into that City which needs not the light of the Sun Where all teares are wiped away where there is no death neither sorrow nor crying nor pain where they live in God and enjoy him above all feares cares troubles and distractions because all former things or low apprehensions of God are passed away And this is the kingdome of Christ in the spirit which is heaven in a high degree but yet not the highest degree for that is in the kingdome of God which is distinct from the kingdome of Christ Eph. 5. 5. For Christ must raign untill he hath subdued all his enemies and the last energy which shall be destroyed is death Now death cannot be destroyed untill it be destroyed even in the Saints which shall remain to the very last period of time for although Christ by his death did overcome death and plucked out the sting thereof that it cannot hurt the Saints yet death is not slain and quite destroyed untill sin Satan and flesh be also destroyed and that in the Saints of the last generation when Christ hath put down or subdued all that sinfull rule and authority and power that is contrary to him Then shall the end come and then shall he deliver up the kingdome to God even the Father Then shall cease the kingdome of Christ as also his Priesthood and his prophetical office likewise and then shall the bodies of the Saints which have been rotten and consumed to earth for many yeares be raised though not the same bodies for that which is sown is not quickened except it die they were sown corruptible bodies they shall be raised incorruptible they were sown in dishononr they shall be raised in glory they were sown in weakness they shall be raised in power they were sown natural bodies they shall be raised spirituall bodies thou sowest not that body that shall be but God giveth it a body as it pleaseth him Then shall all the Saints be gloriously united into their head and so make up one compleat Christ yea then shall the Son himself even Christ compleated be subject unto God or taken into God that God may be all in all Then relations and manifestations shall cease for God will not be known or enjoyed by them or in them There shall be no more Father and Son Christ and Christian Head and Members for God Christ and the Saints shall be gloriously united and made one in that one entire pure glorious and eternall Spirit and so live and remain in onenesse of glory which is both unspeakable unconceivable and endures and abides to all eternity To God onely wise be glory through Christ Jesus by the holy immortall eternall Spirit for ever Amen FINIS a 1 Cor. 6. 17. b 2 Pet. 1. 4. c 1 Cor. 2. 12. d James 3. 16. 4. 5. e Rev. 2. 9 3. 9 f Eph. 4. 3. Vers 4. Vers 5. Vers 6. Vers 7. g Exod. 34. 12. Heb. 11. 27. h 2 Cor. 12 2 3 4. i Gal. 4. 12. k 1 Cor 9. 19 20 21 22. Col. 2. 17. m Eph. 4. 21. n Col. 1. 27. o 1 Ioh. 4. 12. 1. 2 p Heb 5. 13. 14. q Rom. 14. 4. r 1 Pet. 1. 22. s Isa 2. 18. 19. t Psal 45. 4. u Rev. 6. 2. x Rom. 1. 18. y Levit. 28. 13. z Prov. 8. 21. a Luke 17. 21. b Rom. 14. 17. c Eph. 6. 18. d Phil. 3. 15. e Mat. 9. 3. f 1 Cor. 1. 25. g Heb. 4. 11 h 2 Cor. 6. 17. i Deut. 1. 6. k Jer. 50. 5. l Joh. 17. 21 22 23. m Ioh. 16. 22. n 1 Pet. 1. 8. o Rev. 21. 3 4 p Rev. 22. 3. 4. 5. q 2 Thess 3. 18. Heb. 5. 12. 13. Mark 12. 32. John 4. 24. 2 Cor. 3. 17 Rom. 1. 20. Mat. 19. 17. 1 Tim. 1. 17. 1 Cor. 8. 5. 6. Jer. 23. 24. 1 John 5 7. Isa 9. 6. Psal 36. 9. Isa 41. 4. and 44. 6. Iohn 3. 16. 17. Heb. 12. 10 1 Tim. 3. 16. Heb. 2. 16. Isa 7. 14. Rom. 8. 3. Phil. 2. 8. Gal. 3. 13. Rom. 5. 5. 8. 2 Cor. 3. 18 Rom. 8. 4. Eph. 2. 22. Num. 14. 21. Isa 43. 7. Psal 145. 10. Prov. 8. 31. Psal 19. 1. 2. Rom. 1. 20. Gen. 2. 16. Prov. 30. 24 25 26. Psal 145. 11. 12. Prov. 8. 21. Gen. 1. 26. Gen. 2. 15. Gen. 2. 17. Gen. 2 Eccles 7. 29. Gen. 3. 4. 5. 2 Cor. 11. 3. Jude 6. Gen. 3. 7. 8. Hab. 1. 13. Sect. 2. Rom. 5. 17 21. Jam. 1 13 Deut 132. 19. Eph. ●… 6 7. Rom. 7. 24. Gen. 3. 7 8. Gen. 2. 8 to 15. Gen. 1. 28. Gen. 3. 19 23 24. Eph. 2. 1. Gen. 3. 8 9 12. Gen. 3. 24. Psal 63. 3. Psal 30. 5. Rom. 6. 21 23. 2 Tim. 2. 26. Jer. 5. 25. Hos 14. 1. Mar. 7. 21. Rom. 3. 10 11 c. Sect. 3. Jer. 31. 20. Gen. 3. 15. Isa 53. 6. Rom. 3. 25 26. Rom. 4. 16. Prov. 11. 19 and the 12. 28. Rom. 4. 5. Mark 9. 23. Mat. 9. 29. 1 Pet. 5. 8. Mark 7. 21. Sect. 4. Levit. 15. 2 3 4 c. Rom. 3. c 10 11 c. Gen. 1. 26. Gen. 5. 3. Job 14. 4. and 15. 14. Eph. 2. 3. Ezek. 18. 20. Sect. 5. Gal. 4. 4. Eph. 2. 4. Psal 103. 6. Phil. 2. 7. Luke 1. 35. Mat. 1. 21. Iohn 3. 16. Mat. 1. 23. Iohn 8. 46. Mat. 3. 15. Phil. 2. 8. Rom. 5. 8. Heb. 9. 22. Rom. 5. 6. 1 Ioh. 4. 9 10. 1 Tim. 3. 16. Isa 53. 6. Gal. 3. 13. Sect. 6. Gen. 3. 15. Gen. 22. 18. Rom. 4. 13. Gen. 6. 5. Deut. 27. 26. Gal. 3. 10. Rom. 3. 9 10. Exod. 20. 18. Heb. 12. 21. Heb. 12. 20 Exod. 20. 19. Gen. 1. 28 29 30. Gen. 3. 24. Isa 33. 14. 1 Sam. 12. 12. Eccles 7. 22 Exod. 20. 20. Rom. 3. 20. and 7. 7. Rom. 3. 19. Habbak 1. 13. Josh 24. 19 Levit. 11. 44. Rom. 3. 10 11 12 c. Rom. 4. 13. and 9. 30. and 10. 3. 6. Exod. 3. 6. Exod. 3. 17. Dent. 5. 25 26 27. Deut. 5. 18. and

in their severall conditions both in their creation and in their fall Now God thus beholding mans severall conditions at one and the same instant for there is neither first nor last with God did purpose in his eternal counsel to make man an upright creature And did also at the same instant fore-know and fore-see that men by sin would undoe themselves And was pleased also in the very same instant and according to this fore-knowledge out of the abundant riches of his love in Jesus Christ to choose out some poor miserable fallen wretches and to make known to them the exceeding and super-abundant treasures of his grace and favour in him in their severall generations and so to unite them to himself in Christ that they should be to the praise of his glorious grace And also to let others alone in their sinnes by leaving them to their own hearts lust unbelief hardnesse and impenitency delighting themselves in sin and all ungodlinesse and becoming one with Satan and willingly obeying his commands he might then declare himself infinitely glorious in justice in rendering to every man according to his work And in this respect it is said Shall the thing formed say to him that formed it why hast thou made me thus For he hath mercy namely in restoring men to grace and favour in Jesus Christ on whom he will have mercy and whom he will he hardeneth or leaves them in their sinnes Thus God did not elect and afterward reject neither doth he love and afterward hate for whosoever God loves indeed with an especial love a love to eternal life he loves them in Christ and he loves none in Christ but whom he hath elected and chosen in him and those whom he thus elects he cannot hate for he loves them in Christ and as Christ God indeed loves all his creatures as they be his creatures and in this respect hates none of them for he hates nothing but that which is contrary to his holinesse which is sin but when the creature is corrupted by sin and is become one with the devill in sin then it is just with God to hate the creature as he hates the devill and sin and to punish them together Neither did God make man to damne him but he made man yea all men for his own glory Now if men wilfully disobey God and willingly dishonour him by living in actuall rebellion against him all their dayes and so bring upon themselves destruction and damnation Is God unrighteous that taketh vengeance God forbid God will have his honour from all men yea the most wicked and ungodly wretches that live in following greedily their own base lusts doe many times help forward Gods designes and justly perish in so doing But the Saints even those whom he hath elected and manifested himself unto in Jesus Christ as they glorifie him in their lives for his glory shines forth in their conversations so he doth glorifie them here with great glory and will eternally glorifie them with himself as the resurrection of the just Q. What mean you by resurrection if you mean a resurrection of the body What resurrection can be of that which is nothing and comes to nothing earth it is and to earth it must return and there is no difference between them and beasts as one dies so dies the other all goe to one place and there is no more resurrection of the one than of the other but the resurrection is Christ and Christ is the resurrection God hath given him all things and he will raise up all the good things which are himself into himself to a more full and glorious discovery of it self in him in one body for every man is a grave to himself wherein lies dead and buried all his comforts life and joyes but when Christ calls from above by his power and rises from below even in our hearts then are we raisedup with him and in him and so make up a glorious union in one person so that the great and generall resurrection and judgement is nothing else but the raising and heightening of all things in man to a perfect state of light and darknesse pleasure and pain For what other resurrection or judgement can there be But a bringing again of all good things in man to a full discovery of glory and the casting away of all evill things into a discovery of darknesse or a heightening of both good and evill to a full end and period of life and death salvation and damnation A. That there is a resurrection even of the body is plain in Scripture although Salomon in that place makes such a comparison between men and beasts yet he intends it between beasts and men in a natural estate For what great advantage have meer natural and carnal men above a beast The one eates and drinks and sports So doth the other The one dies and sees corruption so doth the other The one knowes not what shall be after him so neither doth the other And what if carnal men be rulers and so in the place of Judgement where they ought to do Righteousnesse Then they turne oppressors and do much wickednesse I said in my heart saith he Oh that God would manifest himself to them and make them see that they be but beasts in the likenesse of men c. Here is no great strength in all this against the resurrection of the body For the bodies of wicked men shall be raised as well as their souls to give an account for things done in them 2 Cor. 5. 10. And our Saviour saith all that are in the graves shall hear his voice and shall come forth They that have done good to the resurrection of life and they that have done evill to the resurrection of damnation And that he intends here a resurrection of the body is plain For he had spoken of a spiritual resurrection in the 25. Verse where he saith the hour is comming and now is that the dead shall hear his voyce and they that hear shall live Meaning the dead in sinne whom he would quicken by his power to newnesse of life For although the Saints dye and depart out of this life yet they doe not perish as to their bodies for they are but fallen asleep and they sleep in Christ and this is in respect of their bodies for their soules or spirits cannot be said to sleep And Christ will raise them up at the last day The Apostle met with some among the Corinthians that denied the resurrection of the body 1 Cor. 15. with whom he seemes thus to reason The resurrection of Christ hath been preached among you and you cannot but believe it because it was not onely foretold by Scripture but was witnessed also by many who had seen him after he was risen Now if this be a truth how then say

that is dead having now neither strength nor desire to act toward his own good That he had no will appears by this when God called for him he ran away and hid himself and also when the Lord reasoned out the matter in a gentle and peaceable way he began to excuse himself and shift off the business to another but had no mind to cry guilty And to shew that it was altogether impossible for him to attain the love and favour of God which is life by any power of his own or by any meanes he could devise There was placed between him and life irresistable power and unavoidable danger Cherubims and a flaming Sword turning every way to keep the way of the Tree of Life Q. Seeing mans condition was at first every way so happy and blessed how could it be possible that by one offence he should become thus extreamly and unavoidably miserable A. Mans felicity did not altogether consist in that he was made happy by vertue of his Creation but in that he was in the love and favour of God that being the main Pillar whereon his blessedness his joy his comfort yea and his very life depended but when he would leave the Counsel and Command of God and hearken to Satan the utter enemy of God and follow his counsel and obey his command he deprived himself and that justly of all that blessed and comfortable enjoyment of Gods love and favour and not onely so but was now become the Bond-slave of Satan and led captive of him at his will Q Is there then such danger in sin A. The nature of sin is exceeding dangerous it deprived man of all comfort joy and happiness both in his soul and in his outward condition also and exposed him to all miseries in his soul and outward estate And not onely so but it is also very poysonous Satan that foul spirit being now possessed of mans heart hath tainted and corrupted his whole Nature soul and body in all the powers and parts thereof so that now he was not able of himself to think act or speak any thing that is good or of God but altogether that which is evil and of the Devil Q. Man being now wholly corrupted and abominable in his actions and being joyned also with Satan against God how then came it to pass that God who is infinite in justice could forbear and not execute upon him that penalty which he at first denounced against him in case he disobeyed A. That infinite and over-flowing fulness of love which is in God or rather which is God could now no longer be kept in for now he begins to act like a Father whose Bowels yearn after his Children and though he carryed the matter strange a while yet notwithstanding love breaks forth and acts like it self and instead of proceeding to execution he begins to comfort him revealing to him his purpose in the mysterie of Christ and out of the bottomless depth of Wisdom declaring that he could be just in justifying the ungodly condemning the sin in the second Adam who was to arise of the Seed of the woman and though the Devil had been too hard for them and spoiled them of their present happiness yet at length the womans Seed should overcome the Devil and ransom them and redeem them from his slavery and put them into a safer condition than they had lost Q. Was Adam fully restored by vertue of this Promise unto that happy condition which at first he enjoyed A. Mans condition was at first happy in that he could act righteousness and so keep himself in the love of God but when he by sin had disabled himself and could act nothing but unrighteousness he lost the favour of God and so became miserable Nevertheless by this promise he was much repaired not that he could now act but that he was enabled to believe on him who should act righteousness for him for according to the manifestations of God to him so he could believe and according to his faith or the measure thereof so was his comfort and happiness But he was not yet fully restored for although Satan was cast out yet he was not wholly overcome but waited his opportunity to re-enter continually labouring by his subtile suggestions and insinuations to make that bitter Root and spawn of sin which remained in him to grow increase and break forth into act that so he might at least deprive him of his comfort Q. Did the guilt of this sin and the punishment due to the same lye and remain onely upon Adam or did it extend also to his Posterity A. Sin is of such a filthy and defiling nature that it taints and pollutes every thing that touches it or comes near it and though Adam or the first man was alone as touching the act of it yet notwithstanding he being wholly corrupted and all men being then in his loynes they must of necessity be tainted and polluted with the same Q. This me thinks seems very strange that Adam sinning in his own person his Posterity should be defiled therewith and it being a point not easily digested of all therefore how do you further prove it A. Adam in his innocency was Holy and Righteous and therein he was like unto God but now having sinned and corrupted himself he no longer retains the Image of God but is become like Satan and is a sinner and in this condition he could not beget a son in the Image of God that is holy and righteous but in his own image that is a sinner like himself no man being able to bring forth pure streams out of an impure and filthy Fountain Q. But how could God justly punish and that so severely the Posterity of Adam for his sin A. God who is infinitely Holy and Righteous though he might have justly condemned and destroyed all Adam's Posterity they being all born the Children of wrath and under the curse yet notwithstanding doth not proceed to the condemnation of any until they have made Adam's sin their own by acting sin in their own persons Q. All men being become thus sinful and abominable in their doings what means doth God use and what course doth he take for their redemption and salvation A. The promise which God made to Adam concerning the Seed of the woman must in the fulness of time be fulfilled God who is rich in mercy for his infinite love wherewith he loved Man-kind doth marvellously condescend and comes forth in the name and nature of a Son works powerfully in the Womb of a Virgin causeth a wonderful Conception brings forth an excellent creature a second Adam altogether without sin pure and holy calls him his Son names him a Saviour manifests his great love and the exceeding riches of his grace in him he being Immanuel or God made one

God and saved For so saith the Prophetverse the 6. I the Lord have called thee in righteousnesse and will strengthen thine hand and preserve thee and give thee for a Covenant of the people a light of the Gentiles To what purpose To open blind eyes to bring th● prisoners out of prison and them that sit in darknesse out of the prison-house Again The Spirit of the Lord is upon me and he hath annointed me to preach glad tidings to the meek to bind up the broken hearted to proclaim liberty to the captives and the opening of the prison to them that are bound c. The Saints though they were in the state of election in the purpose of God yet for the present being fallen under sin were in a condition of darknesse and death and were in slavery to sin and Satan And being no way able to free or deliver themselves therefore was Christ Gods elect or his righteous servant that he by undertaking for them in the flesh and by raising and quickning them in the spirit might bring them out of prison and captivity make them free men and present them to the Father in himself without rebuke And so also meanes the Apostle when he tells the Ephesians that now it is Gods design in the dispensation of the fullnesse of times to gather into one sweet agreement or holy fellowship all the Saints that are elected in Christ or which are in Christ in his purpose which is all one which are in heaven and in earth whether they be Jewes or Gentiles circumcised or uncircumcised bond or free even in him as the Saints are in Christ by vertue of Gods election So God will gather them together and so raise them by Christ that they shall now know and believe their union with God in Christ and their union one with another even in him And to this end all things were made by him and for his glory and still consist to help forward his great designes for in him dwells the fulnesse of the Godhead and the Saints are compleat in him Yea Christ fits in the Saints as a refiner and purifier of silver and by the spirit of judgement and burning which is himself doth purifie the sonnes of Levi even them which he hath brought near to himself and burnes up all their drosse the briars and the thornes their sinnes and corruptions that they may come forth a vessell for the refiner and fit for the Masters use That they may offer to the Lord in righteousnesse or give up themselves wholly to him in Christ and whosoever of the Saints rest or build upon any formes or ordinances below Christ the fire of Christs Spirit shall consume these works yet they being built upon or interested in Christ shall be saved by him yet so as to be purified by fire And thus God will come forth and is already come in the Saints not in all men destroying and consuming all sin and unbelief and doth daily gather them together into one body in Jesus and will by Jesus bring them into himself their originall and fountain after he hath first separated between the pretious and the vile between the Saints and their beloved lusts Christ came not to save the good or the believing part of men for there was no good nor believing part at all in man for man was quite and clean lost and undone and Christ came to save that which was lost namely poor men and women and to save them from their sinnes The good things and believing part in the Saints is Christ and he was never lost and the Saints partaking of him are united to him and so are saved in and by him True indeed Christ and the Saints make but one elect for they make but one compleat Christ he is the head and they the members and indeed God in electing of Christ did in him elect all his members and in saving of Christ saves whole Christ even all the body and that the bodies of the Saints are the members of Christ the Apostle shall inform us 1 Cor. 6. 15 16 17. where he seems to deal with some that thought fornication to be no sin because it was outward in the body I wish there be not many such in these dayes to whom he replies that though it be in the belly yet it ought not to be because the body is not for fornication but for the Lord. Yea saith he know you not that your bodies are the members of Christ and the temples of the holy Ghost and that they ought to glorifie God in their bodies as well as in their spirits seeing they are both Gods And that this may not seem strange he tells us that Christ is already by his Spirit quickening our mortall bodies more and more to holiness and will in the end change them and make them like his glorious body even by his mighty power And that election and salvation relate to mens persons let one Scripture more declare Acts 13. 48. Paul and Barnabas preaching at Antioch the Jews contradict and blaspheme they turn themselves to the Gentiles the Gentiles they are glad and they receive the Word with joy and all that were ordained to eternal life believed Now whether faith or any good things in these Gentiles were ordained to eternal life or the persons of these Gentiles who did believe and to whom Christ appeared in the preaching of the Apostles let all men well consider and then judge But there is a sort of people that live after the flesh unbelievers sorcerers whoremongers murtherers Idolaters c. who are without to whom Christ will say Depart from me yee cursed and these are not things namely sin unbelief muthers c. but persons also in and by whom these sinnes were committed who loved cursing or the cursed wayes of sin therefore it namely the curse shall come upon them and who delighteth not in blessing or the undefiled way of God even Jesus Christ and therefore the blessed enjoyment of God shall be farre from them for whom is reserved the blacknesse of darknesse for ever and who shall be punished with everlasting destruction from the prsence of the Lord c. Neither is God unjust but most righteous in rewarding every man according to his workes for God is so infinitely holy and righteous that he cannot doe any unjust act Nay he neither doth nor will doe any thing but wherein he will appear most perfectly just and righteous For God did not elect man and afterward reject him or damne him love him and afterward hate him But the Lord who is infinite in wisdome did see and behold all things before any thing was created for all things were in him although they were not brought forth or manifested And in his fore-knowledge and in himself he beheld all men when as yet there was none of them yea even then he beheld them