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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	lord_n	power_n	8,674	5	4.5803	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65868	The he-goats horn broken, or, Innocency elevated against insolency & impudent falshood in answer to two books against the people of God called Quakers : the one intituled, A fuller discovery, which is stuffed with such a multitude of lyes, slanders, and perverting the truth, as the like hath not been extant : the authors of which are John Horn, Thomas Moore Senior, and Thomas Moore Junior : and the other book is falsely called truth's triumph by John Horn : which are answered for the information of the people, and the clearing of the servants of God, and the way of truth to the simple hearted from the lyes, delusions and fallacies that have proceeded from the spirit of Antichrist and blasphemy, in these men aforesaid, who profess themselves ministers of Christ but are proved ministers of Satan and unrighteousness / by a witness of Christ and his work against all the works of darkness, G.W.	Whitehead, George, 1636?-1723.	1660 (1660)	Wing W1933; ESTC R38606	53,172	64

for our words are these that you look for a Christ like your selves but that he hath no blood in his Body as you imagine whom we desire not the knowledge of for such a Christ they look for as they cannot prove the true Christ to be in their Affirming him to have a Bod of Flesh and bones in the Heavens without blood in it as many have heard them Publikely Affirm which now they would deceitfully deny that they so Affirmed and say p. 26. that they determined not that his Body is a Body of Flesh and bones in Heaven without blood and so they have Preached and published that which they determined not but were doubtful of what deceit and confusion is here And how do they leave men in uncertainties J. H. and T. M. p. 11. say That a man may be a sinner by having sin in him and yet not sin and to prove it bring Rom. 7. 20. Paul did not the Evil c. To which I say that their words are as much as if they had said that a sinner sins not What folly is this which that of Rom. 7. 20. proves not for though there was that in Paul which was of God that sinned not yet when he did the Evil which he would not then he sinned in doing it Again these Diviners who are thus Confounded say he that doth Righteousness is Righteous as God is Righteous yea as Christ is Righteous not because there is no sin in him but because Christ is made to him of God his Righteousness and in him he is Righteous as Christ is Righteous Answ. What then hath Christ sin in him if a man be Righteous as Christ is Righteous when he hath sin in him this their Assertion would charge both Christ and them that are in him to have sin in them which is Blasphemy against Ghrist For in him is no Sin and he is made manifest to destroy Sin And to our Question which was what one Sin or Sinnes can they lay to Paul or James or John's charge or to any of them that they were not perfectly freed from before their Decease Let them prove some sin which was not destroyed in any of those before their Decease or for ever be silent from pleading for sin or accusing the Righteous as they have done as also we asked them what sin can they prove that Nathaniel had in him when he had no guile in him To which J. Horn and T. Moore Reply page 13. That it is enough that we believe Paul James and John that they had Sin and did in many things offend though we cannot name their Particular offences as it is to believe multitudes to have dyed though we know not of what Particular Diseases c. and in page 20. They tell us we may as well say seeing the Scripture Witnesses that the Children of Korah dyed not in the Judgement that befell Korah and his Company what Disease they dyed of and if they cannot prove that they dyed of some Disease then they are Confuted if they believe and hold that they dyed they say Answ. Here any Impartial Reader may see how these men are Confounded who have accused the Saints to have Sin in them and to offend in many things while they lived upon Earth and now cannot prove any one sin that they were not perfectly freed from before their Decease or which was not destroyed in them before their Decease so that here all may see how Ignorantly they have accused the Saints and how far short of proving their Assertion they are for any of the Saints confessing any of their present states or failings does not at all prove that they were offenders or had sin in them so long as they lived as these said accusers would have it and as to their saying that multitudes have dyed though they know not of what Particular diseases and if they cannot prove that they dyed of some disease then they are confuted if they believe that they dyed to that I say thus their comparison will not hold but is foolish neither will it follow from what we propounded for it is evident that multitudes have dyed as it is appointed for men once to dye But they have not so proved that all the Saints were Sinners or had sin in them so long as they lived according to their Assertion And to their saying that David implies Sins in them though forgiven and covered in whose Spirit is no guile Psa. 32. 1 2. here they have added their own words unto Davids for he spake of such unto whom the Lord imputeth not Iniquity whose sin is covered and in whose Spirit is no guile nor can any say that their sin is thus covered when they sin or that it shall not be imputed to them while they are guilty of it for does not the Light of Christ discover in man his sin and reprove him for it when he is guilty of it They that know it can tell though it s hid from these said accusers Again I. H. and T. M. say David saith no man living is so free from sin as to be justified if God enter into Judgment with them and to prove it bring Psa. 143. 2. Answ. This is a lye against David for these are not his words he said not that no man living is so free from sin as to be justified c. For when the enemy had persecuted Davids Soul and had Smitten his Life down to the Ground he said enter not into Judgment with thy Servant O Lord for in thy sight shall no man living be Justified Which relates to that state wherein the Enemy hath Power that the life is Smitten down to the Ground and man cannot be Justified but thorow the death to that which Judgment is to So this Scripture they have brought proves no more that the Saints are not freed from sin in this life then it does that they are not Justified in Gods sight while in this life when as the Saints were Justified from that which the Judgments of God was to and such could say its not I that live but Christ in me To our saying touching Christs Body that the Body is one and hath many Members 1 Cor. 12 12. I. H. and T. M. answer that 's said both of a Personal and Mistical body or Society in different sences and then they say true also that the body of Christ either Personal or Mistical is not Carnal but Spiritual REP. Here they darken the minds of the simple by words which they have no Scripture for for the Scripture no where speaks of Christ having a Personall body and a Mistical body and yet both Spiritual For if he hath two Spiritual bodies wherefore do they say the one is Personal and the other Mistical as if then both were not Mistical and whence came that distinction in these words from the Papists What is not that which is Spiritual Mistical according to their own words but Paul saith as the body is one and

in person with them 1000. years there must be another Resurrection of the bodies of the wicked which they call the last and general Resurrection but in these things they would shew themselves wise above what is written but the Kingdome of Christ wherein he will Reign and Rule over the Nations is Spiritual and Spiritually discerned and known where the Power wherein the Kingdome stands is felt and not according to the carnal imaginations of hireling Priests Deceivers J. H. T. M. In P. 141. They say that Christ hath appointed together with the Preaching the Cross this outward Ordinance speaking of the blessing and breaking Bread and taking and blessing the Cup for the remembring and shewing forth the Lords Death till be come which implies that there is even in believers in their several ages till that his coming again natural d●●ness and proneness to forget it and therefore need of such mementoes c. and that he hath appointed such means to stir us up by putting us in remembranes often they say Reply Herein they undervalue the believers as if they were 〈◊〉 themselves having natural dulness and proneness to forget the Lords Death the before imagin that the belevers ●●ct have need of such outward ●●ings as bread and wine to stir them up by putting them in remembrance often whenas the true believers are come to the substance and to feed upon the flesh of Christ and feel his coming knowing that the bread which they break is the Communion of the body of Christ and the cup of blessing which they bless is the Communion of the blood of Christ which the outward bread and the cup was but a sign or a figure of and the end of the World they are come to see who are in the Communion of the body of Christ for in the World is the strife and the doting about these outward shaddows which are passed away where the glory of the Sun is broken forth and the mysteries of life revealed And what is it that puts you in remembrance to take bread and wine Will not the same stir you up to the remembrance of Christs death But you are so dull and prone to forget it that you must alwayes have need of such shaddows to put you in remembrance often sure if you were come to feel the power of Christs sufferings and were come to feed upon his flesh which giveth life unto the world and to drink his blood you would not be so forgetful of Christ as you are for can a living man who is sound forget his natural food And where you say that we render the Supper of the Lord as well as the passover a figure in this have you spoken falsely for we are come to the Supper of the Lord and to sup with Christ and he with us where the bread of God is received which is not a figure but the substance to which Supper you are not come who live in pride and vanity and pleading for sin as your natural heritage and with such Christ does not Sup nor feed among such a proud company as you are at your bread and wine which blindly you call his Supper when it hath not so much as a true form of the Supper of Christ in it when his Disciples eat with him in the night in which he was betrayed they eat the passeover according to the command Mat. 26. Luke 22. 8. So that his Supper was not without the Passeover which was a figure that Christ fulfilled Again J. H. and T. M. in P. 146. you charg us with corrupt imaginations and with signifying in our former Questions that the blood sufferings and death of Christ that is over and past as to the actual accomplishment and sustaining thereof and was so finished in that body is not the bread of life or the drink indeed and the purger of the conscience but something else figured by that which is now in a present and sensible being nigh to men and in them Reply In which you shew your corruptness and perverting the Truth in that you are striving against what we said of the flesh and blood of Christ viz. That his flesh and blood is so nigh to every believer that his flesh is his meat and his blood is his drink indeed and this flesh and blood continues and is felt in the true believer whereby he hath life in him and his conscience purged when the sufferings and death of Christ as to the actual accomplishment and sustaining thereof is over and past as you confess But alas you are ignorant of this and cannot tell where the blood of Christ is as to the existence of it and yet you have called it the foundation of your faith and Gods own blood P. 89. Acts 20. 28. and yet by your words God is without his own blood in Heaven for you have denyed it to be in Christs body in Heaven so you cavel at us for witnessing the life and substance of that which you are both ignorant of and are confounded about Where we asked J. H. and T. M. What is their ground for sprinkling the Children of them they count believers About this they shuffle and dare not answer directly for fear it appears of displeasing their other Brethren the Priests that differ from them in this and say they reject our Question but yet they say That in Baptizing Repentance and remission of sins is Preached and witnessed as in his name for them and through it unto them as appears by comparing Mat. 28. 19. with Luke 24. 47 48. and Acts 13. To which I say in this have you wrested these Scriptures for they will not serve your ends as you would have them Repentance and remission of sins was not Preached by Christs Ministers to infants through Sprinckling them what do you repent for them Or promise that they shall repent And are you sure that they will prove believers that sprinckle them as the seed of believers in your account and how do you know that other Peoples Children whom you have refused to sprinckle are not as well the seed of believers as those whom you sprinckle and yet for that Popish practise you have no rule in the Scriptures of truth You say in P. 155. That we must needs reject and deride imputed Righteousness viz. mens being the Righteousness of God in him in an answerable sense as he was made sin for us Reply Herein you bely us for we neither reject nor deride the imputed Righteousness we being in the faith wherein it is revealed in us and imputed to us to our sanctification whereby we are become the Righteousness of God in Christ 2. Christ was made sin for us who knew no sin 2 Cor. 5. 21. neither was there any sin in him so that if mens being the righteousness of God in him be in an answerable sense as Christ was made sin as you imagin say then God must account them his Righteousness when they know none of his

hath many Members so also is Christ and now are they many Members yet but one body 1 Cor. 12. 12 20. and there is one body and one Spirit Ephes. 4. 4. but I. Horn in a Paper to me saith that Jesus hath a humane Body and Soul * where does the Scripture say that Christs Soul is humane For his Soul is divine and immortal mens natural or earthly bodies are humane and the Apostle distinguisheth between them and the Spiritual bodies 1 Cor. 15. 40 44. so that Christ hath a glorious Spiritual body in Heaven which few can discern distinct from mens teresttial or natural bodies wch are humane now if Christ hath a natural or humane body a Spiritual body his Church too which is his body which they call his Mistical body may they not as well say he hath three bodies And then why not as well four or five bodies But their Ignorance about the natural and the Spiritual bodies is so plainly discovered in our Book intituled a Brief Discovery of the Dangerous Principles c. in which the Truth is so clearly over them that I need say little as to that Particular now To that 1 Thes. 4. 15. Where its said we which are alive and remain unto the coming of the Lord c. John Horn and T. M. say we that live and remain means but those of us that shall be found living that is of the company of believers with whom they numbred themselves because then living and possibly not knowing but they might have lived to his coming but it no more implyes that the believers of that age should live and remain till the coming of Christ then they who lived in David's age lived in Moses age many hundred years before him c. I Answer Herein these perverters would accuse Paul with speaking both ignorantly and falsely to speak ignorantly as if he knew not whether they should live and remain till the coming of the Lord who then were alive and to speak falsely in their denying that the believers of that age should live and remain till the coming of Christ whenas Paul expresly said we which are alive and remain unto the coming of the Lord shall not prevent them that are asleep so that they knew the several appearances and opperations of Christ till they all beheld his glory with open face as in a glass and were made to sit with him in Heavenly places J. H. and T. M. The Apostles exhort to set our affections upon things above where Christ is also at the right hand of God not upon things within your selves but upon things above Col. 3. 2. 3. I Answer If the Saints were not to set their Affections on things within themselves then not upon Christ in them for the Riches of the Glory of this mystery was Christ in them the hope of Glory Col. 1. 27. so see the darkness of these men who would as by their Doctrine divide Christ who is both in the Saints and at Gods right hand not devided nor Gods right hand devided from them who are saved by it and how should they set their affections on things above when they do not affect Christ nor his Spirit in them Page 42. J. H. and T. M. The Apostles Faith was not grounded in Christs appearing in them Page 42. Answ. Which is contrary to the Apostles Doctrine for Paul Preached to the Saints that their faith might stand in the power of God and this power wrought mightily in them and Paul said examine your selves whether you be in the faith prove your own selves know you not your own selves how that Jesus Christ is in you except ye be reprobates J. H. and T. M. in Page 31. accuse us with being Juglers and Jesuites that are full of lies and confusion But this I return back upon them as a lie and a slander invented in their malice for do they know us to be Jesuites Why do they not discover us to be such then After that J. H. and T. M. have denyed that they that were led by the Spirit of God did witness the creature brought into the glorious liberty of the Sons of God before their decease wherein they have discovered much ignorance of the state of them who were led by the Spirit of God who remained not all their life time without their liberty they say it is God that hath ordered the Redemption there spoken of viz. Rom. 8. 23. to be after death c. and that it was their part viz. the Apostles and so is ours to groan after it and wait for it till the time of Christ's descending from Heaven to change our vile body c. To which I say and this descending of Christ from Heaven according to these mens words is not till after mens decease when they say the bodies shall be raised And then if it be the Saints part that are deceased and the part of all believers to groan after and wait for the redemption of the body as if the Saints body were not changed nor redeemed from the bondage of corruption before their decease as these men affirm where are the Saints deceased now groaning for Redemption are they with the Father in Heaven groaning for it Or are they groaning in some Purgatory between Heaven and Hell Oh! what sottishness are these men in For in the Father is rest from burthens and bondage which caused the groaning and the Saints according to their expectations and hope knew the working of the Power of God according to which they witnessed a changing of the body of their lowness as the word renders it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and a fashiong of it into the likeness of Christs glorious body which power these men being ignorant of they put that Redemption and the glorious liberty of the Sons of God a far of till after the decease they know not how long but their ignorance about that hath been largly manifest Again to vindicate Thomas Moors instancing for Christ's being in Heaven with a body of flesh and bones without blood in it that we do not read that there was any blood in Adam's body in Paradice To this J. Horn and T. M. say that T. Moor brought forth indeed such an observation as a conception or thought of his which rendered it probable to his apprehension that a glorified spiritual body needs not the being of material blood in it and that he reads not that Adam's body had blood in it before the fall in which he conceives what before was more purely Spirits was changed into blood and therein the body became mortal but this is but his private conception which he gives not forth as an Oracle to be believed as an Article of Faith they say Page 53. I Answer Mark the deceit and lying divinations of these men and how doubtful and confused they are in what they deliver it is known by many that Thomas Moor affirmed openly as also he hath in

upon this J. Horn whom this his Book falsely Called Truth's Tryumph hath sought to Vindicate his own Corrupt Cause and to clear himself from what I charged against him in what I writ in that Book Called The Quakers no Deceivers the truth of which in his Pride and Deceit he hath sought to Trample under Foot but thereby hath he but more discovered his shame and Malice and folly and made Lyes his Refuge and under falshood hath hid himself as they spoken of in Isai. 28. 15. but the more he strives against the Truth the more he is ensnared and the worse his Cause appears Therefore he is not like to Prosper though he appear strongly in Contention for his Masters work which is Sin and unrighteousness So the Reader hereof may take notice of some of the chief of John Hornes matter which he hath laid down in order to his Fathers work who is the Father of Lyes and Lyars such as he is And to some of his Principal matter I shall briefly Answer from whence the Reader may easily Judge what Spirit the rest of J. Hornes Babylonish stuff in his Book came from In Pag. 3. J. Horne chargeth us with being an Envious and imbittered People who hiss like Serpents out of the holes This is one J. H. his Malitious Slanders for we are in that Power wherein we are a Torment to him and such Lyars as he is and in that we can tread upon such Serpents and not be stung though they shoot forth their stings against us In P. 5. J. H. Chargeth me with making the Asserting of the sayings of the Holy men of God a Warring for the Devils Kingdom Which is a Lye and a Slander against me for I make his perverting of their sayings in which he contends for Sin which is the Devils work to continue in all and all to be Sinners so long as they live a Warring for the Devils Kingdom since that where Sin is destroyed by Christ 1 Joh. 3. 7 8. there the Devils Kingdom cannot stand And what confusion is this J. Horne in in his Warring for this his Fathers Kingdom One while he pleads that the Prophets and Apostles had Sin in them and were Sinners so long as they lived as in Pages 5. and 26. and for it brings Ecc. 7. 20. 1 Kin. 8. 46. when at other timee both he and T. M. have admitted of a further state that the Saints attained to then being Sinners while they lived for they have said that they might have Sin in them when they did not do it and that they that were born of God could do nothing against the Truth 2 Cor. 13. 8. so that when the Saints sinned not or did not sin as they have granted then they were not sinners so in their accusing them with being sinners so long as they lived they have shewed their Deceit and confusion J. H. His Reason to prove that no man is perfectly freed from Sin in this Life is that Sicknesses Diseases and mortality that came in by Sin abides upon all men till the death yea and the bodily death that came in by Sin abides upon all till the Resurrection he saith In which he hath shewed his falshood and Ignorance for does sickness abide upon all men till death Surely then he would make all men live a sad life if Sickness be upon them all their Life time Again some of the Righteous may be Lyable to sickness or diseases through natural Causes as hunger cold outward sufferings which Christs when he was upon Earth also suffered and was subject to infirmities as they confess yet that does not Argue therefore that the Righteous are not freed perfectly from Sin in this Life no more than it Argues that Christ had Sin and the death which they dye who dye in him which is gain to them did not come in by sin but that death which is already upon all the wicked though living as also sickness may come as a Judgement upon such and to his saying that bodily death abides upon all till the Resurrection I say what bodily death then came upon Enoch Elijah or Melchizedeck for Sin and where dyed they that death Gen. 5. 24. Heb. 11. 5 2 King 2. And where I proffered to be willing to prove against J. H. If lawfully called either in the Market place Steeple house c. 1. That he J. H. is out of the Life and steps of the true Ministers and in the steps and Practices of Deceivers and so is a Hypocrite and no Minister of Christ who being a Parish Priest is Guilty of the Priests Iniquity whom he hath declared against 2. That he upholds a dead Formal Worship like the World c. 3. That his Ministry wherein he contends for Sin is Antichristian and both against the Commands and promises and Works of God and tends to the making both the Preaching and Praying of Christ and the Saints Ineffectual 4. And that he the said J. H. is a Forger of Lyes a false Accuser a Slanderer and so one of the Dragons Army who was wroth with the Woman that brought forth the Man-childe and the Remnant of her Seed that kept the Commands of God These I charged J. H. with and proffered to make them good against him to which he saith P. 6. My foolish Challenge as he calls it he shall not accept c. To which I say ah J. Horn thou wast herein touched what wast thou affraid to have thy works tryed and brought to light this sheweth thy Guilt but thou knowest I was not affraid to meet thee upon thy Challenge and to Vindicate the Truth which thou hast split thy self against for all thy boasting and what thinkest thou art thou clear from the Deceivers Practices and the Parish Priests Iniquity when thou art Preaching for Hire and pleading for it and Tythes did ever Christs Ministers plead for and take Tythes as thou hast done and dost thou not think your Steeple-house worship whereunto People are called by a company of Bells is dead and Formal and your Singing Davids words and Experiences in Rime and Meeter and Preaching by an hour glass where hast thou Scripture for these your Practices I Queried thee about them in a Paper I sent thee a great while ago which I never yet received an Answer to thy guiltiness in these and many other things plainly may be seen And in P. 6. Thou sayest thou sent me word that thou should henceforth have no more to do with me but according to the Apostles Counsel Reject us But thou may see thou hast herein Lyed again for wherefore hast thou scribled so much confused stuff against us if thou intended to have more to do with me and against me in particular hast thou shewn thy vennome the most In P. 6. Again thou sayest Thou shalt not go about to plead thy own Cause but leave it to God and rather take good Hezekiah's course when Sennacherib railed upon him that would not have him