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
A89857	A vindication of truth, as held forth in a book, entituled, Love to the lost, from the lies, slanders and deceits of T. Higgenson, in a book, called, A testimony to thc [sic] true Iesus. But he is discovered to hold forth another Iesus then what the Scriptures hold forth, or the saints witness. / I.N.	Naylor, James, 1617?-1660.	1656 (1656)	Wing N326; Thomason E886_8; ESTC R202994	44,930	58

spirit to seek Christ the Lord who is that Spirit 2 Cor. 3. 17 18. and would lead without to seek him whom none of you can find but within Concerning Light and Life ANd this also thou dare not enter on as it stands but that thou may be seen to say somewhat as though thou opposed me Thou makes a lie of thy own saying that I say that the light shining in every man is Christ a thing never written nor intended by me And when thou hast set up this lie thou fals in hand to confute it to make people believe thou was confuting my words when thou art but declaring in print what deceit hath long been hid in thy own bosome and that the lyar and deceiver is one in thee so having laid thee open I have no more to do in that quarrel having denied the lie and its founder what I have writ stands as it was Onely another error I shall reprove thee of that is thou sayes That all false Religions and errors are bottomed upon the law in the Conscience And this is false and contrary to Scripture for the great mystery of faith that discovers all errors and false Religions is held in the Conscience 1 Tim. 3. 9. And the Apostles rejoycing was the testimony of their Conscience and they did not rejoyce in the ground of errors and by the answer of a good Conscience the Saints are saved by the resurrection of Jesus 1 Pet. 3. 21. and they are not saved by the ground of errors And the law that is written in the Conscience is that which God hath written and the law of the new Covenant of life and light which discovers all errors and which leads to know God as is plain Heb. 8. 10 11. And thou that teaches people that the Law which God hath written within man is the ground of errors teachest blasphemy And this law in spirit is that perfect law of liberty that whosoever looks unto and continueth therein he being a doer of the work that man shall be blessed in his deed Jam. 1. 25. And by this spiritual law of life was the Saints made free from the law of sin and death and the righteousness of this law it was that Christ fulfilled in the Saints who walked after the law of the Spirit and not after the letter of the Law Rom. 8. 1 2 3 4. And this Righteousness which the Saints beleived and waited for to be fulfilled in them is that which thou art preaching against and would have all to shut it out and then the devil might dwell safe within and they that did wait for this righteousness of the law fulfilling in them did not deny the bloud of Christ as thou falsly would accuse us who witness the same Righteousness of saith within and not of the letter without for we know and so did they that none can have this righteousness of faith fulfilled in them but who beleives that one offering once for all and by his blood we have access to that faith by which is declared that everlasting Righteousness of God for Justification to which till then we was strangers and could not come but now have an inheritance therein And as we know that none can come to have this Righteousness wrought in them unless they beleive in his bloud and sacrisice once offered so also we know That none by taking of what was done at Jerusalem and say they beleive in it without this work can be saved as the Scripture saith in plain words James 2. 14. to the end of the chapter which Scriptures may serve to shew thy spirit and what nature thy work is of and thy faith that denies Gods righteousness within to be meer imagination and such a faith none of Gods people ever preached or professed Another peice of confusion I shall mind thee on here in this thou confesseth Christ to be the same word as the Spirit of revelation in us and that so he is the light within us And in thy last thou denyed any to look to the glory of the Godhead shinng forth on man but they must look off from every thing in man so by thy own doctrine we must not look to the glory of the God head shining forth on us nor to the Spirit of revelation nor to Christ the light within us these thou hast forbidden and yet thou would make people beleive thou was a Minister for God and Christ A blind way hast thou made for such as will follow thee who must neither look to glory of the Godhead shining on them nor to Christ in them but they that are wise may compare thy doctrine with Christs and his Apostles in these Scriptures Luke 17. 21. 2 Cor. 4. 6 7. Rom. 8. 9 10 11 12 14. where you may see to what the Saints looked and when it was and where their hope and faith was and whether without or within Col. 1. 27. and where their faith and hope was there was their righteousness wherein they walked and to which they became servants and whereby they became free from sin Rom. 4 but Gods righteousness in man the devil likes not but to talk on and let him keep possession that likes him well and his servants for he that serves Gods Righteousness in his heart can be no servant of sin for his servants you are to whom you obey whether of sin unto death or of obedience unto righteousness Rom 6. 16. And as out of the heart of the wicked proceeds that which defiles because of the blindess of their hearts Ephes 4. So he that keeps his heart with all diligence from thence are the issues of life Prov. 4. 23. and he that hath not righteousness in his heart hath none at all but where the word of faith is known in the heart that mans righteousness is not at a distance nor his salvation to seek for with the heart man beleives unto righteousness but is not that a blind doctrine which preaches God and Christ within but that Righteousness that justifies not in them It seems thou imagines that God when he comes to dwell in man leaves his Righteousness behind him or that righteousness that then is in him is not able to justifie him but the Saints that knew justification knew the gift of righteousness for it Rom. 5. And justification by the Spirit 1 Cor. 6. 11. And everlasting Righteousness brought in whereby transgression is finished Dan. 9. 24. but a generation there is who turn judgement into gall and the fruit of righteousness into bemlock Amos 6. 12. Hearken you stout hearted who are far from righteousness I will bring neer my righteousness and it shall not be far off Isai 46. 12 13. And what I have said may answer to the next also Concerning Righteousness ANd in this like the rest thou first makes a lie of thy own to confute but my words thou canst not enter Thou sayes the sum of our faith is that the imputed Righteousness that justifies is the

they ever see feel or know but within for it is the Spirit that searcheth and reveals all things even the deep things of God now is there any man that knows any thing as he ought to know but by Christ enlightening his understanding within that work thou opposing shews thy blindness and opposition to Scripture as may be seen Many more such like errors hast thou which are directly opposite to the Spirit of God and plain Scripture such as indeed give Christ a name to have lived and died in his own person at Jerusalem but doth wholly strike at his eternal life and the everlasting offering his long suffering his death and the fellowship of it and his resurrection his enlightening leading and salvation in Spirit within without which no man can be saved nor know Christ but as the Devil may know him and in plain truth strikes at his everlasting Name as he is an everlasting King and Saviourin his people to wash to order to judge to give laws and statutes to save and redeem from every particular sin in every one of his from one generation to another by his present in-dwelling who is the same yesterday to day and for ever where he is marifest inflesh to take away sin And by talking of his bloud at Jerusalem makes his bloud of none effect as he is an everlasting Priest by an everlasting Priesthood not as in one generation but for ever stands offered up to the Father with his bloud in the everlasting Covenant an atonement making and besprinkling the hearts and consciences of every one of his by the bloud of his everla sting Covenant which not being done by faith within makes that at Jerusalem of none effect as to that person And this is the same Spirit that in the Law cryed the Temple the Temple but to withstand him who was the everlasting Temple and substance of the visible which now cries the body and bloud at Jerusalem but to withstand the end of that blood which is to wash and cleanse from all sin and to purge every Conscience from dead works without which that at Jerusalem is made void and without its effect and as the Devil could keep then them blind in the Temple worship but he in their hearts and they doing his work so doth he now by crying the death at Jerusalem and keeping from the fellowship of it within he keeps sin alive and the creature captivated therein at his will and makes them believe they were cleansed before they were born but still in the same iniquity the Jews was in if not worse and cries up a great benefit they have by Christs coming and that they are under grace but still in the power of Satan and his works done in the body where Christ should dwell so that in truth this is all the benefit that is found in such more than the Jews had but a talk of Christ at Jerusalem as the other did of the Temple at Jerusalem but both without that in them which is the life of all visibles and invisibles even the in-dwelling of Christ to redeem them from the power of sin and the world but these cry we are redeemed by the bloud of Christ before we were though we commit sin that cannot hinder our redemption we are delivered though we be inclosed up in a body of sin yet are we in Christ at the very same time in the heavenly Righteousness far above all sin as thou sayes which indeed is no more but an imagined freedom and a lie and is found no more in substance nor before God is there any differenceat all between a servant of sin the Jews time and a servant of sin now but onely that you cause the Name of Jesus to be evil spoken on through the world and sin against his light and grace more than they did and make the sufferings of Christ at Jerusalem a cloak for the Devil to carry his works under and bring them forth Neither did ever any Child of light profess such a faith to wit that they were washed and justified when they were not which is a meer fixion of the brain and no faith but a peice of non-sense to say we were justified sanctified and washed before we were as though that which is filthy may be made clean by washing a thing that is not and by justifying a thing that is not you are just before God in all manner of filthiness and so in an airy conceit of justifying of nought you imagine you are saved Neither did ever any of the children of light say that they was justified before faith as thou dost produce thy brother amongst all the Saints that was of this faith thou talks of Papists and false Opinions I say none like this not a Ranter in England hath a larger faith nor hath the Devil such a way in all the works to keep people out of the fear of God repentance for sin or being guided by the Light and Spirit of Christ out of the Devils work and so redeemed out of condemnation Was there ever such a deceit as the Devil hath blinded you withal to live in your sin and bondage to Satan denying the Light of Christ in you and when he lets you see your bondage and his enemy and what way you should escape the pollutions of the world and his wrath that is against you by his light in your consciences Then you call that a spirit of bondage and say you are not under that you are redeemed from minding any thing within in the conscience and thus at once make shipwrack of a pure conscience and the mystery of faith therein and run in hand with the Devil to believelies That you was clean before you was born shall be clean when you are dead and your sins now cannot change Gods purpose nor make his love more or less to you and so with a brazened face setup a way and faith and preach it that though you be closed up in sin and wicked in your life soul and body and all you are yet you are righteous before God and that which you now love and live in must not be charged upon you And when the enemy hath got you into this deceit and thereby slain the witness of God in you which should reprove you of sin and keep you in his fear and your hearts tender then are you fit instruments for his work to withstand the spiritual appearance of the Lord Jesus Christ in his Saints and for that purpose hath he fill'd your hearts with lies and deceits to cast in the way of the truth and upon them that profess it as thou hast done in this thy book slandering us to deny the Person of Christ for no other thing but because we witness the end of his appearance in person which is his indwelling for ever in our hearts by faith there to sit as King and Priest to all generations taking dominion over whatever in the heart is contrary to

and salvation and that he will judge the works of the Law as well as the lusts of the flesh and that the spirit of Christ in his people shall judge both Angels and mens spiritual and fleshly wickness To which I say Some of this is truth and we shall try the rest First What work of the Law is it that God will judge doest thou intend that law by which thou confessed before all that believe are justified from that from which they could not be justified by the Law of Moses If thou intend that Law I deny thy doctrine for the works of that Law of the Spirit of life by which we are justified are the works of Christ where with he fulfils the Law in his Saints and so are works of the Spirit and shall never come into judgement and if thou mean not that Law to me it matters not I shall not contend with thee about any other of thy imaginations And whereas thou tels of Christs coming forth in this age in righteousness and salvation and to judge and that it is the Spirit of Christ in his People that must be the Judge both of Angels and men in this his appearance Hast not thou in the rest of thy Book as much as in thee lies done what thou canst to oppose this his appearance who hast all along denied any thing within to be looked unto for righteousness salvation and judgement yea and ere thou get out of the same thing thou art contradicting it again and sayes Law or form or light within are the principles of judgment with most But sayest thou It is a small thing for the spiritual man to be judged by any of these What confusion is this of thine thou bringest forth in opposition to the light Must the Spirit of Christ in his people judge both Angels and men spiritual and fleshly and yet thou speaks scornfully of the light within and thrusts it in with law and form to make it odious It seems thou canst not endure that the Spirit of Christ should be called light in his people it must be darkness there it seems or else not owned by thee Another lie thoutels of John saying That he did not call to the light within every man and sayest no Prophet spake of him by the light c. But it seems thou hast not much read the Prophets or else art wickedly ignorant for all that read them may find them prophesying of a Covenant of light and John saith who saw him this is the true light that lighteth every man that cometh into the world Concerning Perfection ANd after thy usual manner thy first work is a lie saying That my principal matter is that perfection is that gift or light in every man Another lie is that I say Imperfection came in by the ministry of Antichrist When the matter of my words are That God and Christ is perfection and doth not say the gift is perfection yet I own that every gift of God is perfect yet God himself the perfection of all I also say that imperfection came in by the Devil and maintained by his Ministers who uses all means to supplant truth where it is and to keep up imperfection in the world And thy lies being taken away the truth stands untouched though many words thou usest yet dare not deny what I have written in the least particular Onely thou asks some questions which thou hast raised out of thy own brain not at all what I say Thy Questions are first Was Christ in the flesh no more than a Preacher or example of perfection 2. Was that fulness of the Godhead in him no more than such a light as God hath set up in every man 3. Or was his bearing of our sins and the wounds for our iniquities no more but to shew how we should bear them in our selves I say Yes He was more than all these three for he in himself alone wrought redemption broke through all difficulties opened the way of life for all Creatures became a Sacrifice acceptable to the Father and triumphed openly over death the grave and hell and much more that may be spoken of him which he did in his own person and not onely so but is now an everlasting offering from generation to generation an everlasting light preached in every Creature whereby they may receive the faith which without it they cannot whereby to see him in themselves appearing from heaven in Spirit as Leader and Teacher Judge and Law-giver and in his light to lead and his life to strengthen all that beleive in the same way wherein he walked in his own person who left an example when he ascended for all to follow which will be saved which none can follow nor be saved but who are led by his light and quickened by his Spirit within them though they talk never so much of him at Jerusalem without them And this is that which the Devil is an enemy to to wit that Christ should be owned in the hearts of any as Leader Teacher King and Law-giver and with his light to enlighten every dark part thereof so that every motion of God is seen and received and every motion of the Devil is seen and resisted even unto blood here is little hope for the Devils Kingdom where this light is received and followed there the soul is redeemed from the deeds of the devils darkness therefore he sets on work all his instruments wherein he hath any interest to cry out against this light within for if this light shine in the heart then his seat must be discovered and the knowledge of God seen in the face of Jesus and as any come to know God in the light they will be led out of his service so you stand up from all Quarters who wear his dark livory crying out against the light of Christ within charging all not to hearken to any voice within nor mind any thing there good nor bad that he may keep that place for his kingdom And to him you are faithful to the uttermost of your power who are all gathered together in this day of battel to fight against the Light of which thou art not the least who cryest out against all light whatsoever either from within or without for any to be exercised in for freedom from sin But are you not blind above all that ever was before you who have so many Scriptures declaring the Lambs war against all sorts of Spirits yet never find them warring against the Spirit of light but with that Spirit of light in them did they make warr against the Prince of darkness and all his dark principles in his children Foolish men how long will it be before you look at your feet and what way you are going and try your selves whose message you carry who are preaching that which none of you have seen for salvation The Saints message was the light both for fellowship and to lead to the bloud of cleansing John 1. 6 7.

9 10. 1 Thes 4. 3. 1 Tim. 2. 4. These with many other Scriptures will prove what I have said prove thy consequence as thou canst Thou sayes also If the second be so then the Law and free grace is the same So by thy doctrine and consequence if that Comforter Christ speaks on which reproves the world of sin and the light of Christ be free grace then the law and free Grace are the same a strange consequence like the former Is not the light of the world free grace John 8. 12. John 16. 8. and the Spirit of God free grace If that be not then what is seeing Christ and the Spirit is denied Further sayest thou If the light God hath put into all men be the gift of grace the gift of heavenly righteousness by Christ wherein is the end of the law and sin heeded I say what thou intends by thy consequence by sin heeded let the Reader judge if he can but that the light is the gift of grace that I own and wert not thou blind thou would not imagine any light of God given to man which is not the gift of grace it must either be of grace or of works and what work hast thou done to obtain the gift of Christ light Thou sayes If the third be so then there is that in the natural man whereby he is able to know and receive the things of the Spirit I say Thy Charge in this is a lie not my words and thy consequence is of the same vote and so to thee I leave them being thy own work to say and gainesay but that the light of Christ who ever minds it and follow it is able to lead to receive the things of the Spirit that I have proved John 8. 12. and divers other places Another deceit to cast a mist over the light is thou sayes The deep things of God his grace in Christ sparkling in the old time now in one promise now in another and foretold by the Prophets whereof the Righteousness of the Fews Philosophers and Grecks knew nothing this cannot be discovered by the clearest light in the natural man I say Here are two deceits covered in this first as though none of the Jews or Saints did discern this before Christ came at Jerusalem the second as though the clearest light with which Christ enlightneth men within could not lead to the discerning of him which are both contrary to Christs words who saith Abraham saw my day and to the Prophets he was born Isaiah 9. 6. And saith Christ I am the light of the world he that follows me shall have the light of life John 8. 12. And so with the words of truth thy mist is driven away and the truth cleared from thy deceits And then as thou begun thy work with lies so thou ends with two lies more thou casts upon us That we level the mystery of the second Adam and the restoring of all things in him to be no other thing but Law and Reason Secondly That we make the death of Christ of none effect and the whole mystery of grace in him But seeing thou dost falsly slander us herein I shall state the case truly as it is in this Question Whether they that believe Christ died at Jerusalem and witness his bloud in them whereby their hearts are sprinkled and washed from lying deceit and pride and uncleanness by the in-dweiling of Christ in them so kept according to the measure of Christ revealed in Spirit Or they who say that Christ died at Jerusalem but deny him in them to redeem and save them from the power of sin or his bloud in them to sprinkle and wash them daily from dead works Or any light of his whatsoever either within or without to be exercised in to freedom and perfection but say they were washed sanctified and justified before they came into the world but in the world are found liars and false accusers and deceitful teachers this being the true case between thee and us I leave it to the wise to judge who it is that denies Christ Jesus the everlasting Priest which abideth for evermore to every generation and who it is that makes his bloud of none effect as to wash away sin and to restore all things to God and whether the effect of the bloud of Christ be to take away sin or to talk on whereby to plead for sin against the present being and effect thereof to wit to keep out of the Devils works Now who owns the bloud of Christ let the effect manifest to all men And know thou that the bloud of Christ is not words not imaginations of what thou never see before thou was born but a living substance which is to be known with its effect to every particular Saint in every generation and such who say they are saved by the bloud of Christ before they were but now are found in their sins are such as deny the bloud of Christ and to them they make it of none effect who are not washed and they who say they was purged sanctified and justified before they were and now when they are are unclean boasts of that they never saw and trusts in a lie for talking what Christ was by the history is one thing which all have and believe and yet abide in condemnation and without further may perish but to learn Christ in the mystery of faith which is held in a pure Conscience is another and onely such know him aright both what he did at Jerusalem and the end of it who follow him now in spirit and have fellowship in his death and sufferings and so attains to his resurrection in the spirit and life and so follow in his life and righteousness such onely confess him and shall not therein be condemned Much more might be said to lay open thy deceits in thy other part of thy book but my life is not to rifle in such heaps of confusion were it not that I am forced to it for clearing the truth from false Teachers who are wholly ignorant of the mystery of faith which is held in a pure Conscience and so know nought but in the natural comprehensions as brute beasts judging of the great mystery of God and his redemption to stand in visibles and carnal things times and places which things in their carnal wisdom they make use on to fight against the spiritual appearance of Christ in the Creature without which there can be neither life nor redemption No Christ himself onely known after the flesh brings no man to God but Christ revealed in spirit from heaven that everlasting Light and Glory of the Father the eternal Spirit and Comforter that could not come till he went away in the flesh And if his presence was not the full accomplishment of the great promise of the Father and the Son but he must go away in the flesh out of their carnal sight no more to be in the world carnally but in

him which is his Seat and Kingdom in this world wherein alone he is known onely in the hearts of his people without which none knows him nor are reconciled to God by him and this is not to deny his Person but to exalt him as King in the heart and conscience for ever for he is worthy whose Kindom is righteousness I know what Christ did in his own person and do own and believe it and that righteousness he therein wrought and how therein he became the onely way to the Father the Truth and the Life and the Light of all the world set up for ever to lead to God and that therein he is the first and the last and there is none besides him with the Father an Advocate Mediator and Intercessor given of the Father into the world to that end that all men through him might be believe and be saved this I own and know and much more But that any can be saved by him without faith and obedience to him and walking in him who is the Way Light and Life onely by thinking they believed what he did at Jerusalem that I deny and that faith which is without works is no more than what the Devils hath which will not save them nor any else but in him is the Redemption not in a talk of him and he that is in sin is not in him for he that abides in him sins not nor hath any the benefit of what he is to a believer but as they receive his light that shews them sin and so turn to him by repentance till then what he is in his own person or hath done is so far from saving any that it is their condemnation that he is come a light into the world and they still walk in darkness and not in him And also whatever the Scripture doth declare of him I own and so do all who in the light dwell from which the letter was given forth and therefore be ashamed of thy lies that thou hast cast upon us in this part of thy book also which are not worth answering being most of them answered and denied in my answer to the other part of thy book to which also thou hast added in this such things as never entred into our hearts to do nor speak which thou most falsly accusest us withal as that we say That the Light which enlightens every man accusing of sin is Christ and God the Eternal and Just One and so the Redeemer and Saviour and the all to be known and believed That the returning into the Light again Man is restored and redeemed as at the beginning When we say It s the Light that leads to the bloud of cleansing c. 1 John 1. 6 7. That this Light as condemning of sin is the bloud and death of the cross the resurrection and second coming of the Son of God That the Law and Gospel Faith and Obedience Death Resurrection Redemption Justification and Sanctification are not things distinct but one and the same within us That we deny the Person of Christ as the object of Faith That we deny Faith it self as the evidence of things not seen That we affirm in effect that Christ is divided That we affirm that Paul and every Christian are crucified and made an offering for himself That we say the Light in every man is Christ the Redeemer That the Law from which Christ came to deliver us is called and worshipped by us as the Redeemer and Spirit That the Quakers say that Christ took on him our nature but not our judgment and sin That Christ died at Jerusalem but as an example but not as a Sacrifice That he did not the work by himself at once but onely shewed the way That we reckon Christ to be such a one as was the Priest and Levite that passed by the wounded man That we deny the dead body and flesh of Christ to be the onely way into the inward life That nothing will serve us but to tear out of your faith and knowledge and profession the bloud of atonement redemption and reconciliation by that our sacrifice once for ever That we deny that Christ in the body of his flesh through that obedience to death be crucified our old man purged away sin made reconciliation for iniquity and perfected for ever all that are sanctified Which thing we do not deny to all that are sanctified but to you who are yet in your sins we do else we should lie as you do That we agree with the Papists in this that works or obedience to some Law or Rule is the way to redemption perfection and God That we deny the Jesus that died and therein by bloud and spirit perfected us for ever by himself That we affirm that God requires the same obedience of our selves as he did of Christ and so we conclude we must be justified by the works of the Law slandering us that we teach Christ onely as an Allegory That we make faith void and the bloud of Christ of none effect And divers more deceits out of thy own blind heart hast thou made up into lies and laid upon us as though we said them when they are but thy own blindness of heart and wilful wickedness in all which it is clearly seen that thou dost not mind any thing of God in thee to guide thy tongue or to lead thee to do as thou wouldest be done by And therefore because thou hast rejected the light of Christ and set thy self by thy lies to oppose it therefore art thou given over to blindness of heart and to make lies thy covering and as thou hast chosen them against the light so shalt thou be filled therewith and covered with thick darkness so into thy bowels be they returned and the truth cleared And as for thy whole work it is judged by all who have the knowledge of the life of God and its workings in them and who hath a love to Righteousness such as know his work and who it is as works it will not change that faith that reveals the workings of redemption and freedom from every particular sin in their measures daily and peace thereby from condemnation by the presence of him that works all their works in them such will not change their faith for a fancy of what thou imagines was done for thee thou knows not when where nor doth the effects thereof appear further than a talk with all the world Onely thy doctrine will be acceptable to such as would be saved but the way of God is too strait who likes not to bear the Cross by which living Redemption is now wrought a Redemption in a talk is very pleasing to such that they may live with the world while they live and be separated from them when they die Also such as have got a wound from the Lord in their hearts and consciences for their selfish wicked wayes to such thy salve of justification from sin before they commit it