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	sin_n	spirit_n	19,754	5	5.4357	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65881	The Quakers plainness detecting fallacy in two short treatises : I. The first in answer to an abusive epistle, styl'd, The Quakers quibbles, and the comparison therein between the Muggletonians and the Quakers, proved absurd and unjust, II. The second, being a brief impeachment of the forger's compurgators (in their Quakers appeal answered) whose injustice, partiality and false glosses have given the chief occasion of these late contests / by George Whitehead.	Whitehead, George, 1636?-1723.	1674 (1674)	Wing W1949; ESTC R38608	33,527	88

as we had been some Time remote from the City And although W. Kiffin left the Meeting before the End thereof he could both be Judge and Witness as well as the rest for him from the Perusal and comparing of his Proofs with the Quakers Books which the rest might have done privately as well now my present Business is to prove them both Vnfair False Witnesses as well as Vnjust Judges even as to Citations as will appear plainly although they would fain have had us acquiesced with their Judgments as being Infallible Judges because appealed to but here it s proved That the Quakers Books do not agree with what T.H. hath laid to their Charge and that all his Quotations are not truly recited out of their Books take these following Instances being compared out of their own Relation aforesaid with what is briefly noted thereupon Sect. I. About the Soul BEcause T. H. hath made a great a doe divers Times about the Soul as charging it as the Quakers Opinion one white that the Soul is God another while that the Soul is Part of God and of God's Being without Beginning and Infinite Dial. 1. p. 16. Dial. 3. p. 2. I shall begin with this where after he hath cited W.P. as charging T.H. with Perversion Iujustice Misciting and Abusing the true Meaning of what is truly cited he here breaks off W. P.'s Words and then faith to his Auditors You hear what W. Penn hath said touching this Charge p. 8. Whereas he hath but cited the Preamble of W. Penn's Answer and left out the very Substance thereof See Reas. ag Rail p. 65. Is this fair Dealing or true to say You have heard WHAT W.P. hath said when they have not heard the very Substance and chief Part of what he hath said in this Case which follows after T. H.'s Citation W. P. thus viz. G. Fox saith thus God breathed into Man the Breath of Life and he became a living Soul and is not this of God of his Being c. and is not This that came out from God Part of God and from God Where nothing can well be clearer then that G. F. intends that Divine Life Power and Virtue by which Adam in Soul and Body came to live to God with other Passages about the Words Breathed Inspired after which he addeth But this Ungodly Person would infer from our asserting That the Breath God breathed into Adam's Soul whereby it liv'd to God was of God's Divine Life That the Soul of Man as a meer Creature or created Capacity is of God's own Being and Substance c. See further Reas. against Rail pag. 66 67. And further let it be observed wherein T. Hicks hath dealt Unfairly by G. F. in this matter Though it be true that G. F. saith That God breathed into Man the Breath of Life and he became a living Soul and askt Is not this which cometh out from God of God being without Beginning Infinis in itself c Gr. Myst. fol. 29 68 90 100. But then T. Hicks having left out those Passages that chiefly explain G. F's Sense in this matter takes it for granted without Distinction that it is our Opinion That the Soul is God as he hath charg'd us and this he hath made one main Reason for his accusing us with Denying all future distinct Beings or Rewards of Men after Death which must procede either from his Mistake or wilful Perversion he taking G. F's Question about the Soul to intend the meer Spirit of Man that God form'd in him or the Soul that is a Reasonable Creature which could not be intended in G. F's Question which concerns that Immediate Breath or Spirit of Life which came out from God by which Man became a living Soul wherein what is more evident then that G.F. doth not at all confound the Being of Man with the Being of his Maker though God may be truly said to be the Being of Beings the Life of Lives so the Soul or Life of Souls even of all Mankind with respect unto this G. F's words appear very plain where he saith God breathed into Man the Breath of Life and he became a living Soul for that which came out from God was the Cause that MAN became ALIVE a living Soul and is not this of God Gr. Myst. pag. 68. See how plain and distinct these words are between That which came out from God and Man himself and whether it was not an Abuse in T. Hicks to leave out those G. F's explanatory words which are in the very same Page that he quotes and misconstrue his Question and Words to another Intention then they will bear while G. F's words relating to that which came out from God do not at all mention Man's Soul or Spirit that I do or can find Although T. H. and his Brethren take Soul in G. F's Question for the Spirit of Man or the Reasonable Creature so far as I can gather as W. Kiffin and the rest do in their Epistle entituled Heart-Bleedings for Professors Abominations and annext unto their Confession of Faith printed 1651. where they have these Phrases viz. The Spirit which God formeth in Man Our Spirit or Soul a Creature The reasonable Soul c. Here they grant man's Spirit or Soul to be the same whereas when G. F. speaks of the Soul in that sense he hath this Phrase The Soul being in Death in Transgression man's Spirit there is not sanctified Gr. Myst. p. 91. These plain words T. H. also hath left out though in the very next page to what he quotes What is more plain then that G.F. could not intend that Soul or Spirit of Man which could be in Death in Transgression to be either God his Divine Life Being or Part of God but of Man only for the Being of God can never be either in Transgression or Corrupted because God is Incorruptible And now from the Understanding that I have of G. F's words about the Soul as in divers places of his said Book He speaks of the Soul as under a two fold Consideration 1st with respect unto that Breath of Life which God breathed into man by which MAN became a living Soul 2 dly with the respect to Man himself as being thereby made a living Soul And of Man as under a three fold Consideration 1. As Man was in the Beginning before the Fall being made Alive a Living Soul by the Breath or Spirit of God 2. To Man faln and in the Fall from God wherein his Soul or Spirit is brought under Death in Sin and Transgression and so is polluted with Sin while Unsanctified 3. To Man as restored and his Soul quickned to God again by the Spirit of Life and so saved by and in Christ Jesus who is the Bishop of the Soul This I do understand and plainly gather from the Tenour of G. F's Words and Answers But sith Thomas Hicks's Charge against the Quakers was that they are No Christians and that one