Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	darkness_n	life_n	light_n	10,138	5	6.6375	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54224	The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P.	Penn, William, 1644-1718.	1672 (1672)	Wing P1375; ESTC R21576	102,800	151

that he was not antecedent to that work that he never enlightned the Fathers and holy men of old with a sufficient measure of that same Divine Light which without measure appeared in him and far greater then before to the Sons of men I appeal to any modest intelligent man if this be not Ingratitude nay Sacriledge in the highest degree Certainly therefore it can be no Injury to the Scripture if we say That He who enlightned the Patriarchs and Prophets of old hath in a more excellent manner and suitable to the Spirituality of his own Divine Nature revealed himself in this Gospel administration the which may aptly be compared to a well-built Temple which has been of old begun but left to these latter daies of Christ's more eminent manifestation to superstruct compleat adorn and sit for him the eternal Light of Life and Righteousness to be worshipped in so that there is a great Difference as Grotius in other words doth well observe between the Beginning of an administration and of the Author of it That might be the Beginning of those large Discoveries but not the Light that gave them and consequently notwithstanding John should have intended a Divine Creation yet it will not necessarily follow that the Light which is that Creator was not in beeing antecedently to that Divine Creation and so God both by pre-existence and omnipotency But I shall say no more of this I mean the transposition of the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till our Adversary sayes more to the contrary if we may then think it worth our notice But it may be fit to observe that the man shows a wave●ing in his own Judgment which is not only manifest from his saying It may as well be referred to Light as Man but in a man●script to a Friend of ours he affirmed it to be unreasonable to refer coming to Man and not to the true Light All we can say is this that though it show him to be unsettled in his own thoughts yet he was willing to be a little more modest in print then in his manuscript For his Distinction between Lighteth and Enlightneth I confess my self troubled not at his great Skill but ●olly It shows he would say something if he could tell what and to use a familiar Proverb The poor man will be playing at small game rather then stand out Then let 's to the Word since he would be thought a Critick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read in Greek in the Latin illuminat and should in the English enlightneth the defect is not in the Original nor Latin versions but our English only I perceive whether it be Original or Translation which makes most for him that is the Infallible Text till it happens to contradict him and then if in the Original the Word is foisted in or thus to be transposed or rendred if in any of the versions then it is not so in the Original it is lamely rendred and the like But this Callenge I make to the man that if he can find one version in three and three to one that 's odds which re●dres it different from what we understand by it I shall acknowledge him a Critick and our selves ignorant in words All the Greek Coppies and Latin Translations I ever saw or heard of import no other thing then Illumination or Enlightning All that I have hitherto mentioned so give it us quae illuminat omnem hominem c. That this is the constant use of the Word throughout both the Old and New Testament so called is evident It is said of Jonathan that after he had tasted a little of that honey into which he put his rod his eyes were enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia illuminati sunt oculi mei See saith Jonathan I pray you how mine eyes have been enlightned The Chaldee version hath it illuxerunt oculi mei how my eyes shined The Syriack thus my eyes have received light The Arabick thus quomodo illustrata est acies mea how is my Eye-sight clear'd but the Septuagint expresseth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold how my eyes have seen which in a mystical sense is the same now for that eternal Light or Word of Life is that Honey out of that true Rock and Milk that the Prophet exhorted the Jews to buy without money and without price And who taste of that in faith receive that blessed effect namely true illumination Thus Job To bring his Soul from the pit that is from darkness death and sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad lucendum in luce viventium to be enlightned with the light of the living The Chaldee has it after this manner that my Soul may shine by the Light of the Living The Syriack and Arabick that is may see the Light of Life Job 33. 30. and upon v. 28. which speaks to the same purpose sayes Vatablus De luce illa coele●●● intelligit fruetur Dei conspectu Which is He means by that heaven●● Light he shall enjoy the presence of God Likewise David most emphatically useth the same Verb and that to our purpose unde●●●bly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quoniam tu illuminabis lucernam meam Deus meu● illuminabit tenebrositatem meam For thou wilt light my Candle the Lord my God will enlighten my darkness The Chaldee has it thus because thou wilt enlighten the Candle of Israel which was put out in the captivity for thou art the Author of the Light of Israel The Lord my God will bring me out of Darkness into Light A notable addition at least explanation of the place yet this is in the Chaldee version The Syriack Aethiopick and Septuagi●t are the same the Arabick differs only in tenses thou dost enlighten for wilt enlighten and he hath enlightned my darkness for he will enlighten my darkness And if the spirit of man be the Candle of the Lord and that God only can light it then certainly since man's spirit is within him it is not more unsound nor any more violating of Scripture sence to say that God enlightens then that he lightens every man within by communicating of his own Light to man's Spirit which receiving it becomes lighted by it to all right Knowledge and good Works Further if David's darkness was within him in his Soul and understanding as certainly he meant it so when he spake of it then must that Light which was to shine there shine in David's Soul and understanding And what false Doctrine or English it is or perversion of Scripture to say that man is then enlightned let sober people judge It is thus exprest in the Greek Copies of the New Testament also and the Latin Versions of them witness the Apostle Paul to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. illuminatos oculos cordis vestri Beza has it in his Copy and version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatis oculis mentis vestrae The Syriack has it that the eyes of your

the Matter as we have observed before 3. Erasmus upon the same place tells us That its import so far as concerned the nature of the Light lies here Illa Lux erat Fons Luminis unde ipsi quoque Johanni suum fluxit Lumen That Light was the Fountain of Light from whence John himself received that Light he had If so then a supernatural and saving Light then God and consequently more then a Man because as such John was before Him and could not be enlightened by him 4. Beza though he restraineth that Light to a particular Number which is not the Point in Controversie yet he confesseth it to be a Saving Light at least to as many as God hath destinated it Quasi de regenerationis gratia hic agatur quae Filijs Dei peculiariter est destinata 5. Tollet speaks very notably on this occasion Sunt vero tres illius lucis proprietates antiquitas veritas communitas quae cum Johanni non insint recte concluditur illum lucem illam non esse quae illuminant omnem hominem venientem in Mundum non in Iudaeos solum sed et in omnes gentes Lumen suum diffundit Dicitur autem Lux illa omnem hominem illuminare sicut Sol qui sufficiens lumen expandit omnes illuminat omnibus propositus est ut videant quod si qui non vident defectus Solis non est sic Christus in hoc Mundo omnibus quidem hominibus quantum est in se et ex efficacia Lucis suae lucet That is There be three Properties which are peculiar to the Light Antiquity which sayes he else-where is Eternity Truth by way of Excellency and Community in that all men who are born into the World partake of it or are enlightened by it But that Light like unto the Sun is said to enlighten all men who streams forth Light sufficient that it may give Light to all and he is set before all that all may see Thus doth Christ on his part illuminate all men with his Efficatious Light 6. Maldonatus to the same purpose thus Non-nulli hoc de naturali rationis lumine intellexerunt Sed minime dubium est de spirituali lumine intelligendum de doctrina de fide de gratia de vita illa de qua di●●erat vita erat Lux hominum Cypri lib. 1. Christ us non solum in hunc Mundum veniens sed postquam antequam veniret erat Lux vera quae illuminabat omnem hominem venientem in hunc Mundum Which is to say Some have understood this place as treating of the Light of Nature or Reason but sayes he there is little doubt but it is to be understood of a Spiritual Light of Doctrine of Faith of Grace and of that Life concerning which he viz John had said and that Life was the Light of men as sayes Cyprian lib. 1. And not only as Christ's coming but both before and after he came he was the true Light which enlightens every man coming into the World 7. Vatablus has it in the same sense with Erasmus He was the Fountain of Light it self Unde etiam Johannes quicquid habebat Lucis From whence John received what Light be had Zegerus though not on these very words yet to the context In him was Life c. speaks thus Et Vita erat Lux hominum Lux in tenebris lucet illa inquit vita per quam condita sunt omnia illa vita quae est Verbum imo quae Deus omnis Vitae Fons ipsa semper fuit est Lux omnium hominum quae omnibus impertit naturalis luminis gratiae beneficium haec Lux in tenebris animarum nostrarum lucet quas animas obscurarat Princeps iste tenebrarum Diabolus And that Life was the Light of Men and the Light shines in Darkness c. that Life sayes be by which all things were made that Life which is the Word yea which is God the Fountain of all Life that very Life ever was and is the Light of Men which furnisheth all both with the advantage of natural or worldly Light and the Light of God's Grace And this Light shineth in the Clouds or dark places of our Hearts which the Devil that Prince of Darkness hath vailed Cameron also is not forreign in his Exposition but seems to conceive the same thing Etsi verum est omnem humanae mentis Lucem esse ab illo Sole attamen intelligendum est praecipue de illa Luce quae est ad salutem qua fit ut tenebris peccati mortis liberemur And though it be true that what Light man hath it proceeds from that Sun yet it is chiefly to be understood of that Light which leads to Salvation and by which we may be freed from the Darkness or Grave of Sin and Death Thus much as to the Judgment of these Grandees in the World's account as to their concurrent Exposition of this place by which it may be seen that Men famous for accute Learning have had that sense of the truth of the letter of the Scripture which we have been reputed Hereticks indeed what not for maintaining as an Article of Christian Faith It is to be hoped that People will accept of Truth from them if their Prejudice will not admit them to embrace it from us but since it is not our Praise we seek but the Glory of Him that made us and the Salvation of others we shall not be displeased if they receive the Truth at any hand so they receive it as it in Jesus Here I would fain break off but that I feel my self somewhat prest with a few Passages which refer to the Light towards the Conclusion of the Libel that may not improperly be considered under this Head Certainly it would be thought very strange and that I have spent my time as unprofitably as the Emperor that would be all day a killing of Flies if at last I should make this man speak the Language of the Light nay to be a Defender of it too against whom I have been all this while defending it but who can help it if men will self-contradict and put Weapons into their Opposers Hands to Disarm and Conquer themselves Though in one page he tauntingly sayes He is perswaded that some of us have such an Opinion of the Light our great Fundamental that though an Angel from Heaven should preach any other Doctrine then that which G. F. hath preached they could not give ear to it which Saying one would think abusive enough of the Light yet he makes amends in the next where he thus addresseth himself to us Or rather that so much reproached Light I appeal to the Light in every one of you whether he is not guilty Himself in a much higher degree of such things as he condemns in others Monstrum horrendum What man of tollerable sense would thus write