Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	flesh_n	sin_n	spirit_n	9,310	5	5.5605	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94530	Theauraujoh[n] his aurora in tranlagornm in Salem Gloria. Or The discussive of the law and the gospell betwixt the Jew and the Gentile in Salem resurrectionem	Tany, Thomas, fl. 1649-1655.	1651 (1651)	Wing T152A; ESTC R232308	38,603	69

state is sure in the state of Creation as afore cited now I write to you I must come close for you are quick eyed but slow paced in veras now I state this state I am neerer a Gentile in practise than you for I act in love I plead for love I plead for reconciliation by love this is a declarative of truth in me to all exce meam action is in se in veras veritat as I write it full bard in Now to state the TY that will hold us both and our evasions that the way may be cleer deciphered in this decipheration that the meanest capacity may reach into this you say I am for the Law I say so I fay you are for the Gospel you say so The state i● stated both in the state pleased now to prove my self to be of is not proper but in this state it must stand for the people to understand Now to prove my self of the Gospel and you of the Law may be done but to prove you to be of neither Gospel nor Law neither this seems strange but on the event let the people pass sentence now I am for the Law I answer I am now what is that Law I am for that must be enquired into Paul saith that if there had been a Law given that could have given life then righteousness had been by the Law Have you a greater TY for me then this The Law is death 't is granted what would you have more The Law or Sacrifice could not perfect the commers thereunto Do you understand Pauls word here 't is well I shall open them for you in another place that you know better then this but you will blush to hear them now the Law is death undeniable else it could not make an in-let into a better and gloriouser life whence comes this original rule except from this The day thou eatest thereof thou shalt dy the death What death this is must be known is it the death of our flesh and of our spirit It is how then to give life to the imprisoned within the spirit in our spirit What is that Life eternal to know him is life eternal Flesh and bloud cannot inberit eternal life so saith the Text 't is true but this doth not cleer the point Once more Sin is death it is made by and of us for we it are from God but not in God now to state the Law is death but how in disobedience and for disobedience it layeth hold its destruction of us is to give us a better being thus we resting on the Law is death because it is a name of a thing not the thing but pointing unto another thing The Gospel is the same the name is not the thing but pointing us unto anothing thus these in this state are one for they are both but letteted names of one very same thing entire in it self that is God for saith the Law Do thus the Gospel thus That saying cannot give us ability of doing and in doing is the true delarative of that that is done in us for so long as we say we are names as the Law is a name the Gospel is a name but doing is the thing now what thing is that they call for Love love why where is love there is no law Love is the fulflling the Law Love is Gospel it self and Law it self why then where love is there is neither law nor Gospel it is it self and that self is Jehovah thus are we one with him through love in the eternal Spirit Now my brethren to your declaratives Are ye as ye say I cannot say it ye abound how many in every one of your inclosures in want this is not love How many have lost their lives by your aggravation for your fetching about your own purposes Have you not said and unsaid this is not the lesson of Christs teaching no it is a declarative of your acts that that says tongue thou lyest and to the people you have a way that you will not let them know for you say one thing and do another Is this the light of your Gospel I desire not to partake with you in this Now to prove you Jews that as you term it is a declarative well now to be an in-let into you one more this help I give you ye Jews the Priests were valiant men now I know not how you will prove for a coward shows not before he comes to be tryed and now I see you are harnassed with the ancient heroick weapons whether the spirit be in the cask or no I leave to time to make manifest Is this Christs Gospel of peace Ye are Jews for Christ convered none with a sword to preach to them in another world I like not that Gospel but I am afraid that when the time comes you have one preached up an innocent man to lead up to save you from danger else you have lost your old trade in all times if it did well then the Priests hand was in it but ill that is took not well the Priest had another hole to creep out at and indeed the people in all ages have been set on by you you clap your hands the people fall together by the ears when they are at it for your quarrel you will be sure to save your selves and clap one another and by their fall raise your selves but God hath cut you in England but not down Now to tell you plainly the name of a Jew ye hate the name of a Preacher of the Gospel by acts you deny So now you are in effect neither Jews nor Gospellers yet both Jewes and Gospellers that is indeed Heathens for the unbelieving Gentile is a Heathen the unbelieving Jew is a Heathen for there 's but light and darkness in the whole Creation now know that to this great work that God is bringing about there is many men fitting as this day from an unlearn'd man that is in the work came a letter wrote in the Indian Greek Hebrew and Latine of which languages he knows not one word but thus dear brother and the next is Greek and so carryed on that his name is not to it Are we thus and the world asleep Sirs the day is neer Return why will ye dy and be destroyed When was the like in the whole Creation not since the earth was there is like to be the greatest overture that ever came unce men inhabited the Globe the great day is at hand that was prophesied so long ago The Earth shall burn as an Oven and all the wicked and ungodly shall be as stubble to this flame Consider all ye proua that are lifted up and forget God he 's a coming to take vengeance on all ungodly men Alah alamanach alvah asanah ab si Herocloch absalamons in somanu in arorarum solamana acklah abdonarielalo sanatar alma roi delit meco This is wrote in the Tartarian tongue in the East Armenia from the Hebrew Radaxes

thereby uncapable of an outward substance for very food she hath not you to another and more and bring them to the same incapacity and never regard any of them at all nay steal from them you love you say so wel and deceive all that trust you and this is your practise doth Christ set you such example or his ministers teach so now to make your acts love you ought to want your selfe that the necessity thus laid on her might be releeved for did ever man hate his own flesh Judge ye what I say now your answer is all is good and all is God let me make an in let into that seered conscience weighye with true weights would it be good for you to be starved to death judge ye That thou would'st do to thy selfe do to another this is love the other is lust and this is the whole required of man O this English OF doth all the mischiefe in the vvhole tongue it is as bad as the greek Y they be tvvo lying words holding dubious varieties Now to come to the nisity of distinction in this false word I take this state to state it in God is good OF him are all things good that word is a ly that OF him in that state the true state according to the divine intendant spirit You had thought OF should have been placed there but it would vilify the intendant now OF God is nothing proper to his divine being but in God all things are and by him all things consist and exsist and in flu and are impeaded by the same power here stated now you that say all is God and all is good in God all are good from him the same but this doth not reach your method nor you but OF God you and your method is not now the state is contradicted t is your true emblem for you are a contradictious generation your fathers were bad that was the Antinomian against them Policarpus did inveigh but ye are worse then the worst of them for ye by consequence make Iehovah nothing at all but a dead idol nay so I may say with reverence to his divine majesty you make him your stalking horse that is you show him to betray them that look on him that is the poor innocent he or she is devoured and destroyed by you this I know but to the nisity of distinction OF t is certed for a negative and is understood an affirmative and here is in these two letters a mischievous mystery wounding when they are intended healings Now of God and in God are two distincts as light and darknesse now to say to be in God is proper but to say to be of God is improper now to bring the nearest relation that can be stated is this God is the father of us all that state is non-sence and a ly as thus God is the father of all that is false according to divine writing for as God is truth so all must every letter stated and syllable word and every conjunct and adjunct conjoyned and adjoyned in meeter and method alas men blinde cannot discerne cullers nor humane learning fathom divine knowledge which is knowledge and learning is a ly without the foundation which is God himselfe now to shew the full face of this dubious constellation that is of you would think it quickly done that q is another of the duplexes to be cast out when I come to my maine work that is the translations of the hidden truth that lies vilifyed in the ly which is the greek tongue now our forefathers desired but no man was found worthy to open the book but the spirit that indicted it if the spirit of Jesus or Iehovah be in you he is the expositer of his own intendants intended in the divine and sacred evangelical expressing in almo Bonoso almare rogel ophronorico ab se sola amantur albo boano so on abcissere nos peca oet nedet almahosanneh alujah hah eli lo mollodinei el le avellet ad me hosaret peco oli bedeneret the english of these five languages cited all composure inunionsunion The hidden depths are open making to raise sleeping men to a waking to raise them from their security and scale their eyes to see eternity And that great deep reveal'd to them that troublesome mountain and hidden stem that star of glory in the skie that 's buried by mans incredulity Now to state the thing that is of and In oF is aquiet asseveration from any intendant as of such a thing such a thing is that is proper for to say that this thing is or was of that thing is the negative denying the afirmative so by consequence nothing at all but nonsence God will not be spelled so thus to say this was such a mans son t is proper but to say this is the son of such a man the first denies the second and so no conclusive can be made Now to you Antenomen that is your name proper t is to you for by acts men declare and your acts declare you to be the worst of beasts wolves in sheeps-clothing now you are of God but not in God now to this you say all is God and all is good how will this hold with your actings thus you may say wickednesse is not of God but by him t is suffered or else you could not have a being now God is good to all t is his essentiall being he must cease to be if he cease to be good this I grant you but what will this helpe you nothing at all but loade you the more that God is good and hath commanded you good wayes for you to walke in and a declarative of that good law in you being Gods ought to be expressed by a good warrantable walking before this good God or else you are found fighters against your own mercy so much for that second LY all is God now here the point stated is more curious then oF and IN thus all is God t is true in one sence but your eyes reaches not that center for your eyes looks downward your actings declare no lesse properly and essentially all things are God for from him all things are and came this I grant you but this I deny you your carnall reason is of and from your selfe as you are an essentiall being from that essential essentially descended minde I intreat for the mystery is great now from your essentiall there is in you desentiall desentives in concurring with that that is not or with that that is truth now the state is fixed on its peremphisis now the querie is to be resolved for these things am I sent forth involved in humanity and not humanity but divinity not mingling with humanity but am in my own divinity intire free absolute unnecessitated yet acting perfect truth it selfe Brethren here I see something to high for me to understand I say as I said before I am but pen to this anointing the more I see the