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	life_n	separation_n	4,198	5	9.8832	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54245	Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1393; ESTC R27610	28,857	34

his Principle for his Argument implies as if there were no End of needing of Grace I wonder he has forgotten his School Distinction of a quo ad quem for men may be perfect from Sin and not perfectly grown up to the Wisdom and Knowledge of all the Weighty Mysteries of the Gospel For his Notion of Sanctification and Purification I say Where the Conscience is not defiled it is purified and men are sanctified or dedicated to God by the Truth and the Belief and Obedience of it and there is no sinning else how Temples and Tabernacles for God to dwell and be worshipt in For the Place he brings that men must sin because they are men he might better have given that Reason for the Devil 's sinning because he is a Devil for sinning is not man's State as man though in joyning with the Devil he may Sin as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being potential and so Pagninus renders it by peccet but he makes use of a bad Translation his Holy Ghost as his words imply to countenance his bad Conclusion That because they may Sin therefore they must sin See more in D. Gell's Essay to the Translation of the Bible p. 762 768 772. Because David Psal 19. thought it a hard Matter for him or those in his Condition at that time to understand their Errors from the Law of Moses those Statutes and Precepts c. which through Neglect they might be ignorant of and therefore there was a Sacrifice appointed for a Propitiation and Prayers for Cleansing from them v. 12. And because the Psalmist Psal 130. being in the Deep by reason of Iniquity prayed for Forgiveness vers 3 4. And because the Apostle James saith In many things we sin all he concludes that not only David but the Apostles to in their best Condition even to their Death did sin and that James was a Curser to his Death because he said with the Tongue curse we men taking Advantage of these Holy Men to make them Offenders for their Words But what good Man will believe him No wonder if he traduce the Quakers and pervert their words when he is one of them that David speaks of that wrests his words and imagines Evil of him And for any thing we know for we cannot take his words without Quotation he may as much wrong or wrest those Passages out of Origen Theophylact Chrysostom Ambrose and the Protestant Writers that he sayes he has read about 〈…〉 which is for Destruction it self In my Mind the De●il may more fitly be said to correct it For if they that are Dead have ceas●d from Sin then the Damned shall not blaspheme God or else their Blasphemy is not Sin which Protestant Writers say not nor the Fathers ever taught But Grotius a famous Portestant Writer interprets it thus That as the Dead return not 〈◊〉 their former Life so neither he that is truly Dead to Sin 〈…〉 his former Life again And Zegerus another saith 〈◊〉 is being 〈…〉 from Sinning so that he may not sin unless he well But this man would have it as if Paul meant that Bodily Death took away the Possibility of sinning and Life the Possibility of not Sinning However he acknowledges that by the Death of the Body of Sin is meant the Separation of Sin from a man and being freed from Sin a●d ceasing from sinning yet sayes that in Rom. 6. there is not a word to d●hort them not to suffer any Sin to be in them But how can a man let Sin be in him and he not sin For it is not a Sin to be tempted but to enter into the Temptation He that ceases from sinning ceases from Sin and whensoever any yields to obey Sin then he is the Servant of Sin Can any man commit a Sin but he is captivated under the Power of it And therefore in that Condition Paul cryed out as a Distressed Captive for Deliveran●● from the Body of Death not from the Natural 〈◊〉 for before that was dissolved he said I have finished my Course I have kept the Faith that is He had endured to the End and arrive● at Perfection E●asmus saith It was in the Person of 〈◊〉 which the Apostle spoak in Rom. 7. And Gretius on the some place will not have it Paul's Condition when he wrote the Epistle to the Rom●ns It is to be noted sayes he that Paul speaks in the first Person not that he deals concerning himself but for Modesty's sake he had rather so express odious things which he calls to transfer in a Figure 1 Cor. 4. 6. so in 1 Cor. 6. 12 15. chap. 10. 29 30. chap. 13. 2. Gal. 2. 18. Chrysostom ad 1 Cor. 12. sayes He takes heavy things on his own Person Hieron ad Daniel Because he is one of the People he reckons their Sins in his own Person which also we read the Apostle did in the Epistle to the Romans But this man interpreting it the Death of the Body instead of the Body of Death first gives a Reason why Sin must be destroyed by the Death of the Body namely because it entered by the Conjunction and Vnion of the Soul with the Body but that he proves not and it were to disprove himself in pag. 8. For there he saith The Light is Reason wherewith God hath endued man's Soul and is a Natural Gift that comes by Generation How then say I is it conjoyned and united to it if it be generated with it for so 't is one with it Are there two Generations one of the Body and another of the Soul one with Sin and another without it and the latter united to the former that it may receive Sin and say A Body hast thou prepared me O God to do not thy Will on Earth as it is in Heaven but the Will of the Devil that at my first Entrance into it and during my Continuance in it I may alwayes do thy Enemy some Service who must have a place allowed him in it as long as it lives Is not this blasphemous and contrary to the Scripture which sayes He that defiles the Temple of God him will God destroy I would fain know of S. G. how the Man of Sin got entrance to defile this Temple if it was not through the Mind by entring that with his Temptation of becoming as God knowing Good and Evil which was sometime after that God had breathed into Man the Breath of Life If he sayes it was as inevitably he must then will it follow that sin came not by Conjunction of Soul and Body as he teaches but after that Conjunction and so his Reason for Death's destroying of Sin which implies the necessity of sinning til men dye is quite overturned Besides how can a House of Clay a lifeless Lump of Earth be capable of Pollution any wayes but by him or them that inhabit or enter it as becoming his or their Organ Instrument or Habitation

Again S. G. to prove that Death destroyes Sin brings Rom. 7. 24 as in the common Translation This Body of Death whereas the Greek has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall deliver me from the Body of this Death which considered with the Context shews it to be metaphorically and spiritually intended which agrees with Ambrose's Interpretation produced by Zegerus on that place and which he approves viz. all Sins J. Capellus sayes It is the Mass of Sin not the Mass of the visible Body And Drusius sayes some do understand it turbam malorum a Multitude of Evils And as for Chrys●stom The●doret and all those Protestant Writers he has read who knows who or where you may either believe him upon trust or read all their Books till you find his Interpretation for particular Citation he affordeth us not But he asks how A. P. will prove that the Body of Sin is the same with the Law of Sin a thing easily done after his way of proving things for Grotius saith That the Law of the Members is the strong Affections of the Flesh and the Law of Sin the Vehe●nency of Affections arising from the Flesh and the Body of Sin ch 6. 6. A Conjunction of many Members that is Vices Col. 3. 5. And indeed the Scripture mentioned shews that one and the same thing is intended And it is but reasonable for any to believe that the Body of Sin gives Law to them that are under the Power of it But S. G. from Gal. 5. 17. where 't is translated The Spirit lusteth against the Flesh so that ye cannot do the thing ye wo●ld seems thus to infer that therefore men must of Necessity fulfil the Lusts of the Flesh and cannot do otherwise Whereas it should be translated so that ye may not do the things that ye would which is thus interpreted by D. G●ll That the Spirit hinders them that they may not do the W●ll of the Flesh But sayes S. G. Paul saith not Rom. 6. 14. No Sin shall be in you but Sin shall not have Dominion over you I answer Nor doth he say that Sin should be in them and serve them Where men sin Sin hath Dominion But tell me S. G. Is not the strong Man to be cast forth Sin taken away and the Devil's Works destroyed Again saith S. G. Flesh is the Root of Evil Affections and Lusts But if that Doctrine be true say I then God in giving men Bodies of Flesh is the Author of the Root of evil Affections and Lusts consequently the Life of them is not a Blessing but a Curse Further S. G. tells us That the legal keeping of God's Commandments is an universal and perpetual keeping of them but the Evangelical is not so but an Aim and Endeavour Which if I understand any thing is to make God in these New Covenant Times to indulge in man a slacking of Obedience to his Righteous Law At this rate Christ came not that we should fulfil the Law but only that we should endeavour it Strange Gospel Are men under a less Obligation to Holiness now they have more plentiful Assistences to compass it Is this the Way to finish Sin restore Man's Nature and cloath it with Everlasting Righteousness which is so far from deterring man from not observing God's Law inviolably that the teaches that an Endeavour to keep it without exactly keeping ●t is the Priviledge and Obedience of the Gospel Whether this man writes like a Gospel-Minister or Servant of the God of this World let the Conscientious Reader judge But he was not alwayes of this Mind for in pag. 10. he seems to plead for the highest and most exact Obedience not only to the Law as understood by the Jews in point of moral Righteousness but as Christ wound it up to a higher Degree of Righteousness But let us hear what Bp. Sanderson saith in this Matter a Man venerable I suppose in S. G.'s Account The Precepts of Christ in the new Law as the holy Fathers of the Church every where witness are much more excellent as to some Things then the Precepts of Moses in the old Law not only in respect that they are propounded more fully clearly and plainly but also inasmuch as they rise higher and call up Christians to a more eminent Degree of Perfection and that with more efficatious Allurements namely on the one Hand propounding the Example of Christ past and on the other the most ample Reward of the Kingdom of Heaven for the future As in those two great Duties of Christian Life mostly appears of loving Enemies and taking up the Cross commanded in the new Law And they are Commands univer●ally obligatory to the Ob●ervation whereof all that profess the Faith and Name of Christ are bound under Crime of most grievous Sin namely of denying Christ Penalty of Eternal Damnation unless they repent And he himself brings in P. Andrews thus That a Man moved by God's Spirit out of Love to God may be said to fulfil the Law So that here are two Bishops advancing Evangelica Obedience above that of the Law in point of Strictness and Purity against t● is Man's libertine Undervaluue and dangerous Dimin●●●n of it But this Adversary thinks he sayes a great deal against us in telling People That it is an Error to think that any can be s●ved partly by their own Righteousness And alas whoever said it was not that is rightly called a Quaker We know better and that it is by Grace we are saved yet so as that we must be thereby taught to deny Vngodliness and Worldly Lasts and to live soberly righteously and godly in this present World which is not our own Righteousness but the Righteousness of God's Grace that is all sufficient for so great Salvation And another Sort of Salvation then that which comes by and in the Way of this Grace is a Satanical Deluusion suited to the corrupt Minds of Men that would be saved from Wrath the Wages but be indulged in Sin the Work However 't is plain by the Verses foregoing That the Law there spoken of is the ceremonial Law which not only they but other Churches in those times had and made some Scruple of relinquishing as may appear in his Epistles all along wherein he dehorts them from any such Observation which they enclined to even upon an Opinion of Necessity And which the said Bp. S. from Gal. 5. 2. observes not only to be d●ad but d●adly after Augustin's Distinction But that Christians are held to the Law moral not as given by Moses but as declarative of the Law Natural which before he had called Divine He the said Bp. Sand. doth with others agree which as Bp. Andrews well sayes must be fulfilled with the Motion and Power of the Spirit of Christ who was sent that the Righteousness of the Law might be fulfilled in us by walking after the Spirit whereas the Flesh is weak or a Man in