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	speak_v	4,234	5	4.7152	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35131	Rebellion rebuked in an answer to a scandalous pamphlet entitled The Quaker converted to Christianity &c. written by one William Haworth ... and William Dimsdale ... / by John Crook, William Bayly.	Crook, John, 1617-1699.; Bayly, William, d. 1675.; Crisp, Stephen, 1628-1692.; Stout, Mary, 17th cent.	1673 (1673)	Wing C7212; ESTC R27638	40,731	115

c. Answ We own the holy Scriptures which say If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Vnrighteousness c. 1 John 1. 9. But Confession of Sins ought to be performed from the Sense of the Evil of Sin upon the Conscience and not out of Formality and Custom only as most do Yet we say where the Heart is sprinkled with the Blood of Christ from an Evil Conscience at that time and whilst remaining so Thanksgiving is proper to be given to God for Praise is comely for the Upright And such know the Blood of Christ to be a speaking Blood it speaketh saith the Apostle c. causing that Soul that is washed with it alwayes to be mindful of it and truly to prize it For the Ransomed shall pass with singing when the Hypocrites shall remain in Bondage notwithstanding their daily Confessions Thou say'st Jesus Christ of Nazareth c. brougbt this Righteousness c. Answ If thou believest that none were really saved or made Righteous by the Righteousness of Christ till then or after that time thy Faith is contrary to Scripture which calls Christ s Righteousness an Everlasting Righteousness Dan. 9. 24. Isa 45. 17. Micah 5. Yet we believe Salvation only by that Jesus which witnessed a good Confession before Bontius Pil●t● c. For answer to the Heathens Knowledge of God's Vengeance and Sight in the Deity c. I refer the Reader to the Reply to the Young-man's Book but for thy own Knowledge of it I find thee like the Pharisees of old fleeing from the Wrath to come by casting all God's Vengeance upon Christ an Easie Way if thou couldst so e●cape it by imagining his doing and suffering God's Pleasure to be reckoned thine by a bare Belief of it wholely without the● Here we differ in our Account I say according to Dan. 9. 24. speaking of Christ to finish Transgression and to make an E●d of Sin and to make a Reconciliation for Iniquity and to bring in Everlasting Righteousness c. I know and believe Salvation by the Imputed Reckoned and Real Everlasting Righteousness of Jesus Christ brought nigh which in the Fulness of time was manifest in and by him and in due time really made mine by the Work and Application of his Spirit in my Inward Parts and that God is well pleased or satisfied in and with him in whom I am accepted and not for Works of Righteousness that I have done nor yet for the Works sake only or quatenus Works though wrought in me by his Spirit but in and for the sake of him that works all our Works in us and for us according to Isa 26. 12. But thou believest to be saved by a Righteousness wholely without thee Reckoned but not Real which Righteousness Christ wrought One Thousand Six Hundred Years since not that we undervalue that Righteousness nay cursed is he that so doth really no nearer to thee then the place where he personally lived and dyed Now it is the great Lord of all that must view both our Accounts for the Goods we have received of him Mat. 25. 14. therefore I leave them both to him to determine which is Right This may serve for Answer to much of thy Epistle touching this Subject For Proof of thy Belief thou sayest We are made Righteous in the same way he was made Sin but he was not made Sin by Inhesion or really as thou speakest else-where for he knew no Sin therefore by Imputation Answ The same Way when Christ knew no Sin nor was any Sin inherent in him must we then be made Righteous without either knowing or enjoying any real Righteousness in us as this Comparison holds forth But did not Christ Really suffer and bear our Sins in his own Body upon the Tree Did not he suffer under the Burden thereof upon whom the Iniquities of all were made to meet But besides if we are made Righteous in the same way in all things that he was made to be Sin for Sin is mention'd in the Abstract then we must be without or free from all manner of Good as he was without or free from all manner of Sin or Evil which destroyes the Doctrine of Sanctification the New Creature c. where all things are of God In the next page save one thou affirmest That the Gifts and Vertues that the Spirit of God works in our Minds is our own Righteousness 1st Because our Souls are the Subjects of it And 2dly Because it is really in our Minds therefore ours and yet in this place thou sayest Christ is really our Righteousness as thy self interprets Jehovah Tsidkenu What! one while he is really Righteous and another while not Real but Reckoned I would not wrong thee but thy words are plain but more of this afterward Thy calling William Penn a Novice manifests only Pride in thy self but is no Proof against him and the truly Considerate will account thy Charge upon him to belong to thy self till thou hast confuted his Arguments Thou sayest If Christ Jesus had the Guilt of Sin really charged upon him c. Answ What! dost thou suppose the Innocent Lamb of God to be really guilty of Sin What Blasphemy is this What! really guilty of that which thy self sayest he really neither did nor had Yet thou bring'st Scripture to prove it saying What else is to be understood by that 2 Cor. 5. ver ult For he hath made him to be Sin for us who knew no Sin c. Thou usest many words to prove the Imputation of Christ's Righteousness to Men while in Sin and Rebellion against God As if Contraries while in Contrariety could at the same moment of time be in perfect Unity O vain Man Doth not the Apostle James Chap. 2. Vers 20. say That Faith without Works is dead c But I have spoken my Experimental Knowledge and believe according to Scripture of this Subject before and may have Occasion to touch at it hereafter In the next place thou bring'st forth thy own strange Conceivings about Man's own Righteousness for Error is seldom alone Thou say'st Our own Righteousness consists in those Gifts and Vertues which the Spirit of God works in our Minds and we express these outwardly in the Observation of the Moral Law in our Walkings amongst Men. Answ This is such a Heap of Confusion that I remember not the like The Scripture calls what is wrought by the Holy Spirit in us the Vertues of Christ 2 Pet. 1. 3 5. And Paul Rom. 8. saith To be Spiritually-minded is Life and Peace Then according to thy Interpretation we must have Life and Peace in our own Righteousness Thus like the Foolish Woman dost thou build a House and pull it down with thy Hands For take away the Gifts and Vertues which the Spirit of God works in our minds and what remains but a Body of Sin and Death and thoughts only Evil continually and yet Man as bold

and confident as if he needed nothing for all true Sense flows from the Spirit and all it works in us is but our own Righteousness sayst thou and to be all Glorious within as is spoken of the King's Daughter Psalm 45. 13 is to abound in our own Righteousness according to thy Interpretation And 2 Pet. 1. 5 8. speaking of the Vertue of Christ saith He that lacketh these things is blind and contrariwise it maketh them in whom these Vertues abound that they are neither barren nor unfruitful in the Knowledge of our Lord Jesus Christ W●at is this less then the calling Christ Belzebub And what follows but that he has a Devil viz. And we express these outwardly in the Observation of the Moral Law in our walking amongst men So the worse people are and the looser they walk the greater Right they have unto the Righteousness of Christ and in a better Condition to receive it then those that from the Sense of the Evil of Sin turn from it because say'st thou this is properly our own Righteousness which consists in those Gifts and Vertues that the Spirit of God works in our Minds c. Is not this Rantism in the highest Degree And for the Moral Law Christ is so far from repealing of it that in Mat. 5. he binds it closer and faster to his Disciples For of old it was said Thou shalt not commit Adultery but by him Thou shalt not Lust c. And of old Thou shalt not Kill but by him Thou shalt not Hate c. But remarkable is Mat. 7. 13 14 15. where he commands doing as we would be done by and calls it the Straight Gate fore-seeing that False Prophets would preach another Broader Way and Wider Gate therefore the next words say Beware of False Prophets c. And at present thou art one of them O that thy Eyes were open to see it Thy Reasons are as Ridiculous as thy positions one is because it is called your Faith and our Righteousness and your Love c. Answ By the same Reason Christ himself must be our own Righteousness for he shall be call'd The Lord our Righteousness Jer. 23. 6. And their Righteousness is of me saith the Lord Isa 54. 17. And 1 Cor. 1. 2. Christ our Lord c. And the Scripture saith He that dwells in Love dwells in God and this Love is shed abroad in the Hearts of the Righteous do they therefore dwell in their own Righteousness Oh thick Darkness Another Reason thou givest is because our Souls are the Subjects of this Righteousness 't is really in our Minds therefore ours Answ What wouldst thou have to be the Subjects of true Righteousness Is it not our Souls that are saved Do not they and we by them reap the Benefit of Salvation And is not that the Subject of Righteousness which is saved by it And by the same Reason the Grace of God must be our own Righteousness because our Souls are saved by it and the Subjects of it It is said God loves Truth in the Inward Parts and that he will write his Law in our Hearts thou sayest All that is in our Inward Parts is our own Righteousness though wrought by the Spirit of God which is said to lead into all Truth Therefore by thy Conclusion God saves us by our own Righteousness But the Ground of thy dislike of the Gifts and Vertues that the Spirit of God works in our Minds which thou callest our own Righteousness is because it is really in our Minds therefore ours What! a Christian and an Enemy to Reallity What! a Spiritual-Man and an Opposer of those Gifts and Vertues the Spirit of God works in our Minds calling them our own Righteousness What! must the Poor in Spirit the Meek the Mourner the Hungerer and Thirster the Merciful the Pure in Heart the Peace-maker c. deny their Blessedness which they must do if these be their own Righteousness according as thou affirmest they are viz. Those Gifts and Vertues that the Spirit of God works in their Minds What! must they turn from Reallity and lay hold of Imagination from real Enjoyments and Possessions to conceived or imagined Apprehensions Who ever besides Hypocrites were Enemies to Reallity VVho ever besides the Vitious Debauched Proud and Letter-learned Pharisees withstood and opposed the real Gifts and real Vertues that the Spirit of God really works in our Minds This is a Doctrine so contrary to the very Tenure and Scope of Scripture that it may well be called A New-invented Fable which all sober People must needs abhor the very Thoughts of It is very strange that 〈◊〉 Reality of a thing should make it nothing worth for our own Righteousness is said to be as Filthy Rags And thou sayest Because the Gifts and Vertues of the Spirit of God are Really in our Minds therefore our own Righteousness The sum of the Matter seems to be this That our Heads and not our Hearts our Bodies and not our Souls our own Conceivings and not Reallity our Imaginations without and not the Gifts and Vertues of the Spirit within our Minds are the Subjects of true Righteousness according to thy Account Another Reason thou givest to prove the Gifts and Vertues afore-mentioned to be our own Righteousness because we put forth the Actions wherein this Righteousness consisteth both internal and external is it not we that believe and we that repent and that we are said to pray Answ By this Argument its best neither to believe nor repent nor pray because these are but our own Righteousness and the more we do them the heavier are we loaden with the Filthy Rags of our own Righteousness These things manifest thy Estrangedness to the VVork of Regeneration and Helpings of the Spirit of God A Heavy Charge upon all the Prophets and Apostles of Christ who were obedient to these inward Gifts Vertues and Motions of God's Holy Spirit For by thy Account they did but obey their own Righteousness in what they did they knew and understood that their Hearts was but as the Pen of a ready Writer as David speaks And must there be nothing written spoken or acted because the Spirit makes use of Men and Women to do these things but if they do it it must be charged upon them as their own Righteousness doth the yielding of the Members of our Bodies Instruments to the Holy Spirit of God to act by according to the Exhortation therefore make all its Performance in us our own Righteousness while the Scripture saith 'T is not I that Live c. but Christ Lives in me Neither is it we that speak as we are kept truly Silent out of all our own Thoughts but the Holy Ghost in us Mark 13. 11. Thou say'st Our Righteousness is but the Righteousness of meer M●n c. and yet before saith It consists in the Gifts and Vertues the Spirit of God works in our Minds See thy Confusion from thy own words Thou say'st One