Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	flesh_n	soul_n	9,302	5	5.4130	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54246	A winding-sheet for controversie ended	Penn, William, 1644-1718.	1672 (1672)	Wing P1394; ESTC R217516	14,041	11

Here I acknowledge is a full stop What then therefore is not the Whole Adam or All Mankind inlightned that ever came into the World by this Light Yes surely the place proves it to be before and distinct from that Coming Nor doth he prove the Contrary He that was about to come into the World this begins the next Verse in the Arabick and must have relation to Word unless he would have it quod Lumen venturus which can never agree any more then his Lux venientem yet this Man of Accidence will have it so But still the place will have it that Christ was before he came though he and his Abominate all such Doctrine for which alone they deny his pre-illumination § 3. The Aethiopick has it Et is est Lux Justitiae quae illuminat omnem hominem venientem in mundum and he is the Light of Righteousness who inlightens all Mankind coming into the World Nothing can be plainer then that Coming is joyn'd to Man not to Light Had we an Imprimatur in our Budget like H. H. the Fruits of T. Firman's Treats to the Licensary Chaplins I would have had it in the Original Characters but Difficulty in Printing and Unskilfulness in Compositors hindred However he has grosly bely'd these two Translations and unworthily reflected on the Learned Interpretors whose shoes his utmost Skill cannot prefer him to the Carriage of § 4. The Three French and Dutch Languages he is not Master of any more then of the other he also wrongs Let him give to the World but under the hands of any learned and Serious French Men or Dutch Men that Venant or Komende or Coming was so intended or is so received as this great Master of Ignorance impudently avers to the World and the Controversie as to that part shall end with me too Reader he has obtruded a very Lye upon thee § 5. But is it so Criminal to put too Ambiguous for Ambiguous It belongs to him to think I wrong Erasmus but none else can have so little Wit or Honesty I am content with it so § 6. But he brings in my Maldonat as he tearms him my sense is neither false nor absurd He wrongs his words but suppose them so If Maldonat be for us then our sense is neither false nor absurd very well suppose against us it implies they may be taken also for us which way soever we have an Interest in them But hear Mald. Christ illuminates all that is offers Light unto all the other not my sense is neither false nor absur'd but in my Judgment not proper I am better pleas'd saith he with the concurrent Interpretation of the Greeks that Christ tenders his Light to all mankind if they are not effectually inlightned it is because they refuse to embrace it Now let this gross Abuser of his Reader appear if he dare in Defence of his Quotation his own Lyes obtruded upon the Simple will clip his Wings § 7. Grotius and Dr. Hammond run the Socinian strain but not with their end they refer coming to Light as discovering the Excellency of that Dispensation to all former Illumination and the Socinians to cut off all pre-exsistence of him who in time was call'd Christ antecedent to that Appearance We deny the latter and the former I largely own in my Spirit of Truth Vindicated for Lighteth and Inlightneth they are one with respect to the Soul that being in man therefore in and within is the same but Inlighteth stricktly taken I did confess to signifie a State of belief in the Light Sect. V. Of Christ's Divinity § 1. IT is denied by the Socinians and own'd by us To say as Controversie Ended doth that we make Christ one with God in Nature proves it for us their Personality which we deny and he objects is no part of the Essential Unity therefore it hurts us not But whether it becomes Independents and Baptist's to please themselves in their Labours who say Abraham was before Christ and deny him to have made this World more then H. Hedworth or T. Firman c. let the more Sober of them judge Sect. VI. Of Christ's Manhood § 1. THe Manhood or Humanity of Christ so called by Controversie Ended is equivocally taken by the Author for the Humanity of Christ implies something else proper to Christ which he denies as one Passage ill-guarded by him discovers when he slights and scorns this Consciencious Expression in my Book We dare not say the intire Christ was that Visible Body which died at Jerusalem then that Body was the Christ and not the Body of Christ For know Reader they hold no other Word Scriptures excepted then that which became Flesh by a kind of Transubstantiation and that the Soul as well died as the Body which is their Meaning of those Words He poured out his Soul unto Death thus far agreeing with Noetus of old more gross then Sabellius his Schollar and with Muggleton the Sorcerer of our dayes So that whilst he suggests we deny the Manhood and equivocate about the Divinity he truly denies the Divinity and equivocates as to Christ's present Humanity so called See into what but too many Independents and Anabaptists are Running Let them do as they will for us We own Christ's Manhood as firmly as the Scriptures testifie to it but we cannot say the Manhood was the intire Christ though Christ took that Manhood upon him in which to do the Will of God and it was we confess instrumentally a Saviour to the World and our Faith herein we leave with God Sect. VII Of the Scriptures pretendedly Perverted by G. F. § 1. AS these Scriptures about Fifty in number most of them consisting in them for him with for among in for within c. and G. F. have been irrefutably defended in my Spir. of Tr. Vind. from his utmost reflection nor does he say any thing in his Controversie Ended more Forceable if any thing at all so truly have we got thus far the Weather of him that in Answering the Scriptures Socinianiz'd and his Account of the Unitarians alias Socinians Faith he has fully declared himself Socinian for he calleth it perverse Doctrine to call God the Word though if the Word be God it is most reasonable Also that Christ should be named Father though the Prophet stile him the Mighty God and everlasting Father but we will be more perverse in his sense he boldly affirms that he Glory Christ pray'd for was a Glory in Decree for which he quotes Grot. and Aug. they meant with respect to Christ's Manhood as having a rational Soul like other Men not that he Christ who took that Manhood had not actual Glory before the World began he who was before Abraham In short who ascended first descended and who was to be glorified first humbled himself which I prest and aptly proved but he meddl'd not with it nor the main strength of my Book at all Let it suffice that his sense of these words makes