Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	righteousness_n	sin_n	20,387	5	5.1345	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56313	A modest account from Pensylvania of the principal differences in point of doctrine, between George Keith, and those of the people called Quakers, from whom he separated : shewing his great declension, and inconsistency with himself therein : recommended to the serious consideration of those who are turned aside, aud [sic] joyned in his schism.	Pusey, Caleb, 1650?-1727.	1696 (1696)	Wing P4248; ESTC R40087	25,043	138

firmly believe there shall be a Resurrection both of the Just and of the Unjust the one to Eternal Life the other to Condemnation and that herein it is that we exercise our selves to have a Conscience void of offence towards God and towards Man And that if in this life we have hope only we are of all Men most miserable Yet I say though we firmly believe this according to Scripture we do not think it a necessary business to be curiously prying into the manner of it neither do we find the Primitive Christians come to any express Result about what their bodies should be For First If it was the common belief of the Primitive Christians That the very same Matter and Substance of this corruptible body should be the body that is raised why should any among themselves especially have asked such a needless Question as With what body do they come Secondly But then such a Question ●eing asked would not the Apostle think you who was ready to give every Man an answer of the hope that was in him have answered more to the matter and said Thou Fool what dost thou ask that for Inasmuch as it is our common belief that it is the very same body for Matter and Substance which is buried in the Grave The Matter and Substance whereof being in common acceptation the same Flesh Blood and Bones But instead of that said he Thou Fool that which thou sowest is not quickened except it die And thou sowest not the Body that shall be So that as a Grain sowed in the Field is not quickened except it die So Mankind on whom through the envy of the Devil came Death being sown in the Field of the World as unless he first come to die unto sin is not quickened or raised to the Life of Righteousness here in this World so nor until he come to die the bodily death is he raised to the State of Glory with such a Spiritual body as it shall please God to give in the World to come And so that which is sown is not quickened except first it die Thirdly Because as to what body it shall be he answers in the Negative to wit That which thou sowest is not that body that shall be but bare Grain c. and then concludes that God gives a body as it pleaseth him and yet to every Seed it s own body so that none shall be invested with anothers body but it s own proper yet a Spiritual body and such a one as it shall please God to give with whose good pleasure I desire my Soul may rest satisfied in all things as long as I have a Being viz. Concerning what bodies he will be pleased to give at the Resurrection of the Dead Now Friends methinks you may easily see what a strange Babel G. K. is a building And why was not the Almanack-Maker so Ingenious and Impartial since he would needs be doing and medling with things so impertinent to an Almanack and instead of such silly idle stuff he there puts in to have taken notice of some of the confused work which G. K. hath made of late amongst us also but it is a true saying Prejudice blinds Men. But now farther as to the Almanack-Maker I shall take a little notice of the noise he makes therein concerning some Quakers at Philadelphia who he said persecuted their Brethren about a Religious difference c. A high Charge but sooner said than proved For all Men that are brought before Magistrates and Courts are not sufferers for Religion though true it is Men on the one hand may be Petsecutors for Religion and yet pretend other matters for their doing so on the other hand Men may be Abusers of Christian Liberty by doing things under pretence of Conscience and Religion for which the Magistrates may be Justifiable both to call them to an Account and if occasion be to punish them for it This surely G. K. will not deny for doth not he himself in his late Answer to Cotton Mather when speaking of a Woman that went stark naked into a Publick Assembly say That we meaning the Quakers all judge that any such Practice doth deserve Corporal Punishment and that she deserved much more punishment than Imprisonment for it yet this Woman pretended Religion for what she did Now admit the Magistrates here had been full as bad in other matters as you have rendered them to be yet that would not justifie them in abusing of them in those matters for which they were called to an Account nor did I ever read that I can remember That any were Recorded as Sufferers for Conscience sake when it was for abusing and belying of Magistrates both in Print and otherwise as these did at Appeal it in the 2● c. p. ● Philadelphia Printing that the Magistrates not only countenanced the hireing of Men to fight but also gave them a Commission so to do Signed by Three Justices of the Peace whereof one was a Preacher and that the Worldly Government was here engrossed by the Ministers in all which are these falshoods against the Magistrates First That they Signed a Commission to fight This falshood was of very bad tendency thus to Print abroad to the World That the Magistrates and that Quakers too signed a Commission to fight for this is more than they had Power to do being Civil Magistrates for that Power was given by the King to none but the Governour his Captains or Officers so that they might have been called to an Account for it and rendered ridiculous to the World about it The second falshood was That it was Signed by three Justices of the Peace whereof one was a Preacher whereas it being but a Warrant of the Hue and Cry Signed but by two Justices and neither of them a Preacher The third falshood was That the Ministers here had ingrossed the Worldly Covernment for there were many that were not Ministers nor Quakers neither then in Government And doth not the Almanack Maker say himself That there were then Justices who were not Quakers Consequently the Government was not ingrossed by them Neither did I ever read That any were Recorded as Sufferers for Conscience sake when it was for falsly insinuating against Magistrates as That one should be carried to Bed Drunk and another to be as Drunk that he could scarce get over the Ships side he was in and that he Waged his Horse with John Slocam but being Drunk the said Slocam would not take the advantage of the Wager against him Now though he may say This was but by way of Quaery yet to insinuate such gross and false things especially against Magistrates though by way of Quaery surely is not justifiable For as Will. Penn saith in his late little Book It were intollerable to be a Minister of State if every body must be Accuser and Judge Let therefore saith he the false Accuser no more escape an examplary punishment than the guilty Minister for

is Christ the only Mediator and Saviour and that so to assert is not to assert another Christ than Jesus of Nazareth c. Then surely Jesus of Nazareth cannot be something else than the Light Power and Spirit within because Jesus of Nazareth is the only Christ Mediator and Saviour and so is the Light Power and Spirit within acknowledged to be And if the same then not any thing else Eighthly Seeing according to G. K. the Light within is God and Christ and yet not sufficient without something else is not this as much as to say God and Christ is not sufficient without something else or something besides For so he saith the word else signifies And how it is then said in Hosea c. 13. 4. Thou shalt know no God but me for there is no Saviour besides me Where is now the something else And whereas he owns the Light within to be Christ in express words but by that something else he saith he means the Man-Christ doth not this imply two Christs to wit Christ one thing and the Man Christ some other thing or something besides Christ But now though we cannot yield to G. K. in these his Terms that the Light is not able of it self and consequently that God by G. K's own words who saith the Light is God is not able to save because we believe besides him there is no Saviour yet we do not in the least question but dearly own and acknowledge and believe the way and means that the Lord was pleased out of his infinite Love and Good Will to Mankind to take in order to redeem him from Sin and Death as sending his only begotten Son into the World not only as a Light to shew us the way we should go and a Spirit to convince and reprove us of our Sins and enable us against the Act thereof But also as Man in the prepared Body to offer up himself a most acceptable Sacrifice for the Sins of the whole World Which Offering the Lord was pleased to accept of and by his Spirit and Power it is made effectual for the Reconciliation and Salvation of all those that repent of their Sins and truly believe in his Name And that God doth not save any without respect to that great Offering we all grant and truely believe For as G. K. saith The Lord having Light of Truth p. 6. ordained it so to be how can or dare we say therefore That he was or is not sufficient by his Light Power and Spirit to save without something else Surely this seems to me too presumptuous Acts 2. 22. ptuous an Expression For was not that Body prepared of God And what was done in it is it not said God did it by him So that the scruple with us is not in the least what God hath done or doth do for lost Man as G. K. often dis-ingeniously words it by altering the state of the Controversie which never was What God or Christ hath done for us nor of the Way and Means he hath taken to Redeem us according as it 's recorded in the Holy Scripture but What He by his Light and Spirit is sufficient to do For we say He being God can do as he pleaseth else how is he God Almighty and Omnipotent Therefore let us not undertake to argue as if there were any thing that God by his Light Spirit and Power is not sufficient to do and we need not debate any longer about it Ninthly If according to that Faithful Friend and Brother Edward Burroughs That We meaning the Quakers would have such to Reign who Rule for the Lord Exercising and Executing Righteous Judgments by the Spirit of God Then must it not be such who are lead by the Spirit of God And if so then Sons of God And surely as Edward Burroughs saith such are of us Now how does your Faith agree with his in this matter that say No Christians can Rule And if it be our Faith as G. K. saith it is That Magistrates may preach then surely it is our Faith that Preachers may be Magistrates Against which Practice it self G. K. hath all of a sudden very Unmanly as well as Unchristianly appeared exposing Friends to the World in Print about it without ever admonishing them before-hand of it For was not that his place to have done when he reckoned himself an Elder in the Church among us as well as that he was a Neighbour inhabiting in the Town among Friends that then were in place of Government But which is most to be observed that instead of reproving them for Retaking a Sloop for which Act he has since exposed them or admonishing about it he comes to them and Commended them for what they did and said It was very well done c. Methinks you should consider these things But to the matter How it should be our Faith that Magistrates may preach according to G. K's former Doctrine and yet against our Faith that Preachers should be Magistrates according to his latter Doctrine and yet that there is no Contrariety between his present and former Doctrine as he saith there is not is sure too hard to reconcile Tenthly Since according to G. K's express words Christ's glorified Body now in Heaven is no more a Body of Flesh Blood and Bones but a pure ethereal or Heavenly Body like unto which the Bodies of the Saints are to be at the Resurrection as before and that we firmly believe that one Mediator between God and Man to be the Man Christ Jesus according to the express Testimony of Scripture and that he ever lives to make Intercession for us according to the will of God so we desire to rest satisfied therein without aspiring to attain to high things beyond our reach or as David said Not to exercise our selves in things too high for us Eleventhly Concerning the Resurrection since it is enough according to that Faithful Friend and Brother William Penn That we believe in the Resurrection and that of a Glorious and Incorruptible Body without farther Nicities And if in Spirit and Doctrine you are one with him herein why then do you obtrude such Questions upon us Shall the same Body rise Or Shall any thing of this Body rise But seeing it is safest in this and all At the Bank Meeting House in the 4th Month 1693. other matters of Faith to keep to Scripture-words according to J. C. why then would not our Faith be taken when so often offered to be delivered in the very words of Scripture But more of this hereafter I shall now sum up in short the substance of some of the aforesaid Passages c. wherein he is to me so clearly inconsistent with the Doctrine of Faithful Friends as also greatly in contradiction to himself as well as that he is guilty of strange Absurdities therein which take as followeth viz. Men may be saved who are ignorant R. Barclay of Christs Death and Sufferings None are saved but who

of the Gentiles of old did not only teach things but also in a large measure practise them Thirdly Where are the express Scripture Testimony 〈◊〉 that 〈◊〉 opinion page 3. Words that say The four hundred pieces of Silver that Abraham purchased the Burying-place with signifies four hundred Virtues and that those that have not those four hundred Virtues c. cannot have the Priviledge to be buried in that most excellent Burying-place Fourthly Where are the express Scripture Truth advanc'd pag● 1. Words that say Adam and Eve were not naked before the Fall And also the Garden that God placed Man in in the beginning was no part of this visible Earth nor is the Dust of which he was made such Dust as we go upon both which he saith are hurtful and dangerous Errors false Doctrine c. Fifthly Where are the express Scripture Ibid. Words that say Men may not have that Holy Ghost which was given to believe in Christ Crucified without the Faith of Christ Crucified for what was that Holy Ghost that the wicked Jews always resisted And what was that Holy Ghost which Christ told his Disciples should speak in them Luke when he sent them out by two and two to Preach the Gospel even before they understood he was to rise from the Dead neither did they understand it for some time after he was risen And what was that G. K. saith the Heathen once had and that Pharaoh had before his Heart was hardned where he saith It is our Faith that the Heathen once had the Spirit of God and that Pharaoh before his Heart was hardned had the Spirit of Grace for is not the Spirit of Grace the Holy Ghost or Holy Spirit And was not the Spirit of Grace that which was to be poured forth in the Gospel-Days by which they should see him whom they had pierced and mourn over him Was not this the Holy Ghost which Pharaoh had having as is confessed the Spirit of Grace Though they had it not in that peculiar Degree as true Believers in Christ had is not denyed even as it is said That Christ should give those Light that did awake Ephes out of Sleep and arise from the Dead not but that he enlightens all men tho' not all in like Degree But alas what does he drive at or how many Holy Ghosts would he make us believe there are Sixthly Where are the express Scripture Words that say The Light is not sufficient without something else Seeing G. K. saith The Light is God and Christ and the Scripture expresly saith God is Almighty or Omnipotent Seventhly Now as to that part of that you call the main Matter of Controver●●e Where are the express Scripture Words and Terms that say No Man ●an attain to Eternal Life and Happiness without the Knowledge of Christ's outward Sufferings Death Resurrection c But the Scripture saith expresly Glory Honour and Peace to every Man that worketh good to the Jew first and also to the Gentile And which Words G. K. saith do import That some of those Gentiles did work good and re●eived the Reward of Glory and Honour ●hereof Therefore saith he it fol●ows they were justified Now I say this being called by your selves the main Matter of Controversie and that to hold the contrary is great Heresie how is it that you in the first place do not so deal with G. K. for hold●ng this Heresie so as either to cause him to condemn what he hath writ so ●ositively for it or else to declare your ●elves out of Unity and Fellowship with ●im about it and not only about that but about divers other Doctrinal Points written by him as afore is shewn which are the Doctrines you so quarrel with and Unchristian us about And really I could never yet see how you can be in partial in the Case to find such fault with us about these things so as to separate and divide your selves from us and that one of your Chief Reasons pretending for your so doing was for that some had spoken unsound Words among us as W. S. and T. F. For which they were not brought to such Condemnation as to Time and Manner as pleased you And yet to joyn with and extol G. K. as you do whilst he lies under the guilt of the same Errors as you call them especially about the main Matter of Controversie he is directly positive as is aforeshewed for though much of it was formerly writ yet he justifying still all written in his former Books how can you then deny and separate from us about Words spoken so as the saying of them might be forgotten and yet justifie him in such Words written that cannot be easily blotted out Let me desire you ingeniously to consider this matter without prejudice or affection to either Me● or Parties for Men or Parties sake For if the Doctrine of G. K. then held ●e false how can you justifie him in it and yet condemn us for holding the ●ame thing For do we hold The Light is sufficient of it self So does G. K. too It being God the Word and Holy Spirit Do we say he is the only true Christ and Saviour as manifest in us So does G. K. too Do we hold the Light Power and Spirit within to be Christ the Mediator and Saviour So does G. K. too It is our Faith That Magistrates may Preach So it is G. K.'s too Do we deny the Professors carnal Conceptions of the Resurrection and hold us to Scripture Words for that and all other Matters of Faith judging it most safe so to do So does G. K. too Do we hold that nothing should be required among us for an Article of Faith but what is expresly delivered in Scripture in plain express Scripture Words So does G. K. too Do we hold That where the Scripture is not express to the contrary a Dissenter should have his Liberty to differ in Judgment And that to do other wise is to transgress that golden Rule delivered by Paul as aforesaid So does G. K. too And now Lastly As to the main Matter of Controversie Do we say That the Knowledge of Christ's Death Resurrection c. in the outward is not indispensibly necessary to all and every one to Salvation so as none can be saved without it So doth G. K. too Now to conclude I do say The Premises being throughly and impartially considered methinks you may easily see that G. K's separating was not from any solid weighty Ground in Truth nor that he did intend in it to maintain the Doctrine of the most found ancient and present Friends of Truth called in scorn Quakers neither as to Doctrinal Points did he intend to keep to the express Words of Scripture for if he had what need had he to have differed with us about them Since First we offered so often to express them on●y in Scripture Words Then Secondly Because he cannot be so ignorant but must needs know having as he