Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	death_n	sin_n	sting_n	7,009	5	13.0060	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51319	The two last dialogues treating of the kingdome of God within us and without us, and of his special providence through Christ over his church from the beginning to the end of all things : whereunto is annexed a brief discourse of the true grounds of the certainty of faith in points of religion, together with some few plain songs of divine hymns on the chief holy-days of the year.	More, Henry, 1614-1687.	1668 (1668)	Wing M2680; ESTC R38873	188,715	558

expressive of the Crucifixion of our Saviour then the lifting up of the brazen Serpent in the wilderness as he himself intimates in S t. Iobn As Moses lifted up the Serpent in the wilderness so shall the Son of man be lifted up that whosoever believeth in him should not perish but have everlasting life Bath That is very well observed of you Philopolis it is a very expressive Type indeed and it has been a great delight to me when I have considered with my self not onely on that one Symbol of the brazen Serpent but how the whole Camp of Israel with the Tabernacle among them was one entire holy Type of the itinerant Church of Christ travelling through the Wilderness of this World to the Land of Promise or the Kingdome of Heaven The Incarnation of Christ his Divinity and Apotheosis his Passion Ascension and Intercession all these are lively set out in those standing Figures among the Israelites Hyl. I pray you how Bathynous Bath The Incarnation of the Logos O Hylobares is plainly figured out in the Tabernacle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence God spake And you know the Apostle calls this mortal body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tabernacle 2 Pet. 1.13 as the ancient Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 And the Word in S t. Iohn is said to tabernacle amongst us the Apostle speaking there of his Incarnation God's Residence therefore in the Tabernacle the Children of Israel in the mean time encamping about him in their booths is an easie Representation of Christ's Incarnation of the Word his living in the flesh amongst us that live in the flesh Hyl. It is so Bathynous Bath And for Christ's Passion what more significant thereof as Philopolis has rightly observed then that of the brazen Serpent Christ as it being lifted up in his Crucifixion on a Pole of wood And as that Telesm was of the most accursed shape of Creatures so Christ was made sin and a curse for us crucified betwixt two Thieves as if himself had been such a Malefactour But himself having no sin the Contemplation thus of him on the Cross had a sovereign power to take away both the pain and poison of Sin and redeem us from eternall Death as the brazen Serpent being no Serpent but a Figure heal'd them that look'd up to it from the sting and poison of the fiery flying Serpents and so redeemed them from a temporal death Hyl. But how is his Ascension and Intercession figured out in these Israelitical Types Bath His Intercession Hylobares is signify'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mercy-seat For in that Christ has suffered in the flesh and is now set down at the right hand of God he is our Atonement with him in him God is made propitious to the world But his Ascension as also his Intercession is farther typify'd by the High-priest's entring alone into the most Holy Hyl. That is the very same that the Authour to the Hebrews takes notice of Hebr. 9. Bath And lastly Hylobares his Divinity is most magnificently embroidered on the Robes of Aaron the High-priest who undoubtedly was an illustrious Type of Christ. For according to Philo Iudaeus his own confession the Robes of Aaron were a Type of the visible Universe and who can be said to wear and bear out into shape and order and fill the whole frame of Nature with his Presence but he that made it and continues it in Being who but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divine Logos None can be said to fill out these Robes but he And that Aaron's Robes were not onely a Type of the Universe but fitted according to the truest Systeme thereof is apparent forasmuch as the Ephod and Breast-plate which was placed about the region of the Heart which is the Sun of this lesser World had its contexture of Scarlet and Purple Exod. 28.6 with Gold and white Silk which plainly denote the vehement heat and refulgent light of the Sun the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Ephod and Breast-plate are placed in the midst of the body of Aaron The blew Robe also resembles so much of the Heaven as comprehends the space of the Planets which the pendulous Pomegranates represent and that farther-reaching Stole of eye-work the Coelum Stellatum the Stars resembling so many twinkling eyes but the Bells the Harmony of the Universe Hyl. I understand you very well for I have read in a late Authour a more full description to the same purpose The consideration of these Congruities of the Israelitical Types strikes my minde with a marvellous pleasure They are very admirable Bathynous and very delectable and solid pledges compared with the completion of them in the Christian Church of a perpetuall and peremptory Providence of God in carrying on thus the affairs of his own People and Kingdome Philop. But some XXIV Vocal Prophecies touching the Kingdome of Christ and its Success in the world Hylobares are convinced more by express vocal Prophecies then by silent Types the slowness of their wit suspecting such Interpretations of over-much Phancifulness Hyl. Wherefore Philopolis Philotheus will easily return again to that province upon your least intimation Philoth. That I shall Hylobares But I hope Philopolis does not expect I should range through all the Prophecies that concern the Iewish Church for it were a Task that would require a Volume Philop. I am so far from desiring that Philotheus that I am rather afraid of it and therefore debarr it as also the troubling your self much with setting out the success of the Iewish Affairs while their Polity held For these things are to be seen orderly in the Bible and are so numerous that we should lose our main design by entring into them That their Captivities were fore-threatned by reason of their sins at good distances and their Return predicted is ordinarily known For fear time fail us let us intreat you Philotheus to confine your discourse to such Prophecies and Observations onely as concern the Kingdome of God set on foot by the Son of God the Lord Christ. Philoth. Such as the Prophecie of Iacob which I last mentioned In which that long Captivity of the Ten Tribes seems to be involved For Iacob's Prophecie pitches upon that Tribe that was to continue till the coming of the Messias Philop. That 's a plain Indication that Iacob's Prophecies touching his sons were not uttered at randome Philoth. So it is Philopolis And as Iacob's Prophecie so plainly bounds the time within which the Messias would not fail to come so do also those of Haggai and Malachi Chap. 2.6 Chap. 3.1 they both declare plainly that it should be within the time of the second Temple Philop. I know they do Wherein Providence was very faithfull to the people of God in giving them so certain a sign of the Advent of their Saviour and that the Iews might understand upon the demolishing of their Temple that there was no

Kingdome of God and the Kingdome of the Devil seem to be in utter opposition one to another and therefore in no capacity of being parts of the same Kingdome Bath That is wittily urged O Cuphophron as to the exteriour sound of the words but look into the intrinsecall nature of things and set the Beasts of the field and the Devils of Hell one by another and tell me the difference that uncapacitates the one from being the members of the Kingdome of God more then the other Is it because the Devils have more subtiltie then the Beasts of the field This were reprochfully to intimate the Kingdome of God to be a City of Fools Is it because the one is Spiritual the other Corporeal This reason would also exclude the good Angels the choicest part of God's Kingdome Is it because the Devils are lapsed Yet their Lapse is but into the Animal life whose deepest root and fountain is Self-love or Selfishness which stands in opposition to that other fountain or root of the Divine Life which is the pure Love of God or of that which is simply and absolutely Good But Self-love or Selfishness is equally the Root of Life in Brutes as in Devils Whence it seems manifest that in reality the Devils are as capable of being part of the Kingdome of God as the Brutes Cuph. The difference O Bathynous seems to be this That the Brutes retain the integrity of their nature but the Devils have degenerated from their first condition and forsook their station God had placed them in Bath I confess O Cuphophron that the Lapse of the fallen Angels is great but yet they never sunk beneath the utmost Circuit of the Dominion of Providence or that Divine Nemesis that is continuedly interwoven into all the degrees of the Creation So that nothing that is not exterminated out of all Being but necessarily is subject to the Laws of some order or other of the Creation it has cast it self into As if some noble Familie should by taking ill courses lose all that Honour and Riches that were left them by their Ancestours and in process of time become mere Gally-slaves they do not cease to be still Subjects of the Prince of that Countrey in which they experience these varieties of Fortune so the Angels degenerating into Devils do not cease to be under the Dominion of God but find their Nemesis in his Dominion Prov. 21.30 For there is neither strength nor counsell against the Almighty nor can any one out-wit the reaches of his Providence Gaolers and Prisoners and Hangmen and all manner of Executioners are as well Subjects of the Prince as those men of noble rank and quality Sophr. All instruments of the Wrath of God are part of his Dominion as well as those of his Love For as the Son of Sirach tells us Ecclesiastic 39.28 c. There be spirits that are created for vengeance which in their fury lay on sore strokes in the time of Destruction they pour out their force and appease the wrath of him that made them Fire and Hail and Famine and Death all these were created for vengeance Teeth of wild Beasts and Scorpions Serpents and the Sword punishing the wicked to destruction All these rejoyce in his commands and are ready upon earth to execute his will when need requires To this purpose he speaks and methinks plainly insinuates that the Infernal Powers themselves of which these are many times but the externall weapons are part of the Army of the Lord of Hosts Bath It is impossible to be otherwise O Sophron for it is repugnant to the Wisedome and Omnipotency of God to suffer any thing to be that is in no wise subject to his Power and Dominion Hyl. Gentlemen methinks you are too-too solicitous in searching and setting out the Extent or Boundaries of the Kingdome of God whenas it were a more curious Point and no less pertinent to the present Quere What the Kingdome of God is to define what species of Dominion or Power it is that he thus universally exercises over the Creation Cuph. It is not absolute and unlimited Sovereignty VII Of the absolute Sovereignty of God and wherein it is grounded Hylobares which we from the Greeks call Tyranny Sophr. No by no means Cuphophron If you understood what Tyranny is you would find your Assertion as contradictious as blasphemous Euist. Sophron saies very true Hylobares for * Lib. 3. cap. 7. Aristotle defines Tyranny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and elsewhere in his Politicks describing it more copiously Politic. lib. 4. c. 10. he saies it is such a Government in one person as being unaccountable to any rules over his equals or those that are better then himself doing all things for his own Interest and not for the Interest of them that he rules Which things are utterly incompetible to God who is infinitely better then all the Creation and is onely capable of doing them good but not of receiving any good from them Cuph. I minded not how Tyranny is defined in your learned Authours Euistor but look'd upon the word as significative of such a Sovereignty as is absolute and unlimited and that in one person who is tied to no Law but acts merely according to the suggestions and sentiments of his own heart Euist. And to tell you the truth the Criticks O Cuphophron teach us that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anciently signified no worse then so that is to say an absolute Monarch a person invested with absolute Sovereignty or Power Philoth. If Cuphophron meant no otherwise then so Euistor his meaning was sound and good though his expression not so warrantable For it is very unsafe and scandalous to apply ill-sounding words to the Divine Majesty though lined underneath with a tacit well-meaning But to say that that species of Dominion which God exercises over his Creatures is absolute Sovereignty or a power of doing all things according to the suggestions or sentiments of his own mind this is a sober and true declaration touching the Dominion of God Hyl. But I beseech you Philotheus wherein is this vast and unlimited Sovereignty of God founded in his Omnipotency or in what is it For some say absolute and irresistible Power can doe no wrong Philoth. That 's a thing Hylobares I could yet never understand that the most omnipotent Power that is imaginable can ever have a right to doe what is wrong that is to say to create any evil that is truly so upon the full compute of all circumstances or in the entire comprehension of the whole Oeconomy of the Universe No Power though never so omnipotent can claim a right to such an act no more then any Intellect never so omniscient can claim a right of authentickly thinking that true which is really false But in answer to your main question wherein the Right of this absolute Sovereignty in God is founded I must tell you both distinctly and compendiously at once