Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	writer_n	year_n	86	3	4.1278	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54224	The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P.	Penn, William, 1644-1718.	1672 (1672)	Wing P1375; ESTC R21576	102,800	151

much but what then because by is often used to express an Oath must it necessarily follow that where-ever by is used it is to import an Oath or Swearing is implyed And herein he dealt unfairly with us for though out of his own words we might well infer as much viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Particle of Granting or Affirming and with an Oath yet that is both beside and with not alwayes with an Oath he should have told what Scapula said a little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particula est interdum indirecte ponitur nulla praecedente interogatione proutique equidem profecto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Scapula is a Particle and is sometimes placed indirectly with never an Interrogation before for verily indeed truly c. I will not insist upon the suitableness of such a signification in this place but shall tell the Man that allowing it to be anciently in the best Copies which Chrysostom if not Theophylact does more then doubt yet it can have no other force or use in this place then to render the Verse thus viz Vpon the account of your Joy or for the sake of your encrease in Christ which is the Ground of our Joy I dye daily or rather I am daily ready to be offered up And indeed unless men by Zeal or Prejudice have vailed their own Understandings the place it self and context plainly intimates so much For first It is absurd to suppose that the Apostle should Swear by what is not a real ens or existence and should we grant that all Swearing was not by Christ prohibited as we never can yet our Adversaries conclude That all Swearing by any other thing then God Himself is prohibited now the Corinthians Rejoycing was not Almighty God by whom alone they say men should Swear Besides let the Context be weighed and it has reference to the Glorious Kingdom which all men who are Partakers of the first Resurrection come to inherit of which sayes Pa●l If there were any doubt why are any baptized for the Dead and why stand we in Jeopardy every Moment But as if ●e should have said So far am I from doubting or fearing that upon the account of your further sufficiency or increase in Christ the Ground of Rejoycing I dye or am ready to dye daily that is I am ready to seal it with my Blood an ●●arty Encouragement to the Corinthians to go on and not that they should think there was no Reward for all their Faith an● Tribulation ●et this be well weighed with our common English Version and I perswade my self that not only this will ●em very consonant but the vulgar very abrupt and in●●herent and however improper the man is pleased to be himself I caution him hereafter of rendring the Apostle so Now for the Right Sense of the Greek Copy with the Confirmation of some other Versions and Judgment of both Ancient Fathers and Modern Criticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is vulgarly rendred thus Per diem morior Per vestram gloriationem quam habeo in Christo Jesu Domino nostro That is I dye every day through or upon the account of your Joy which I have in Christ Jesus our Lord. In the Latine Interpretation of the Arabick Version it is thus render'd Et ego quidem singulis diebus morior per realitatem Gloriae vestrae quam habeo in Jesu Christo Domino nostro In English thus And I indeed dye every day through or by means of the reallity or truth of your Joy which I have in Christ Jesus our Lord. The Aethiopick Version thus Latined wherein I dye daily is omitted Et quare igitur nos laboramus omni hora trucidamur et propter gloriationem nostram Fratres nostri quae in Domino nostro Jesu Christo est In English thus And wherefore do we labour and are slain every hour even our Brethren for our Rejoyceing which is in our Lord Jesus Christ This last seems to carry with it something of difference from the Greek Copy and other Versions yet if the sense I have given of the place be received the alteration will be only the omission of I dye daily and our for your Rejoycing which is not much to purpose it being truly the Joy of both for whether your Rejoycing relates to the preceding Queries or I dye daily it still remains firm that all those Jeopardies Sufferings and Deaths were on the account of that Truth Hope Rejoycing and Glory mentioned or implyed in the Text where let it be observed that slain and dye daily which strictly would signifie a time past as well as present are to be accepted in this sense that they were daily in hazard of their lives through grievous Sufferings and were freely and daily given up for their Testimony unto Death it self I forbear to instance in many of the present used Languages designing to be short and shall therefore hasten to give the sense of some of the Ancient and Modern Writers in the Point Jerom who lived about the year 383. thus rendreth the words in Controversie Propter vestram salutem not through your Rejoycing but for your Salvation which is yet more emphatical then I have rendered it though to the same purpose Chrysostom observes upon this Passage to the Corinthians Profectum ideo dici gloriam ne videretur exprobrare quod tam aspera passus esset ob Evangelium cum ob haec non solum non doleret sed duplici nomine gauderet quod ea passus esset ●h Evangelium Christi quod ca quae passus erat cesserant in profectum Corinthiorum That is Chrysostom believes profit therefore to be called rejoycing that they might not seem to upbraid him for so hard things as he suffered for the Gospel who was not only not troubled but in a double sense rejoyced both that he had suffered those things for the Gospel of Christ and that those things which he did suffer turned to the profit or spiritual benefit of the Corinthians He therefore accounts Per vestram Gloriam mendose scriptam not so expressed in the ancient Copy but corruptly written Ambrose also took it in that same sense with Chrysostom not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per or by but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter or for the sake of your Joy Theophylact is more peremtory and clear in the matter that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter vestram Gloriam or rather thus Vestri pofectus gratia for the cause of your profitting or on the account of your encrease in the Knowledge of the Truth which administers true Joy Zegerus is of this Mind upon the Place and takes not a little pains to confute the other Notion Grotius although he does not altogether seem to acquiesce in that which I have already urged yet is he very remote from the common Translation and so near to it that it may not be amiss to offer him Quam

Inspiration of the Almighty And if by such Divine Inspirings it be that the Will of God comes to be understood then certainly must God's unerring Spirit be the Judge of what is God's Will from what is not and the Rule how and in what we ought to believe unto Salvation and that Guide which infallibly leads in the Way that is most acceptable with the Lord. Nothing can be more Natural then these Consequences Fourthly Psal 139. 7. Whither shall I go from thy Spirit or whither shall I flee from thy Presence If God's Unerring Spirit be so nigh and the sense of it so certain it must either be to reprove for Evil done or to inform uphold lead and preserve in reference to all Good Now in which of the two sences it shall be taken the Presence of God's Eternal Spirit and his being the Saints Instructor Judge Rule and Guide are evidently deduceable from the words Fifthly Psal 143. 10. Teach me to do thy Will for thou art my God thy Spirit is good lead me into the Land of Vprightness The Question will be Whether it was David's intent and the scope of his desire that God should teach and lead him by his good Spirit or some other thing but methinks it is resolvable in the affirmative in two respects 1. In that David is so very frequent in his desire to the Lord for the Assistance Strength Teaching and Guidance of God's unerring Spirit otherwise declaring how that the Word was hid in his Heart and largly speaking of the Force of that Internal Law Word and Spirit of God which plentifully shews how much he was an Enthusiast and Quaker in the sense this man esteems us most hetrodox 2. The very words imply the thing we urge them for and can import no other sence viz. That God would please to teach him to do his Will and lead him into the Land of Vprightness by his good Spirit else what did that Claws do there the Unerring Spirit being that by which God vouchsafes to discover his Divine Knowledge and convey his most Spiritual Succor and Consolation to his People and consequently his Saints have ever known but do more especially under the Gospel injoy an infallible Judge Rule and Guide in and about Faith and Worship Sixthly Isa 30. 1. Wo to the Rebellious Children saith the Lord that take Counsel but not of me and that cover with a Covering but not of my Spirit that they may add sin to sin From whence I plainly argue thus If they are Rebellious against God and add sin to sin who take not Counsel of him and are not covered with his Holy Unerring Spirit that leads into all Truth Innocence Patience Faith Hope Charity and every good Word and Work Then 1. God's Children have an Immediate Councellor and need not another and are covered or encompast about by the infallible Spirit of God to all Soundness of Mind and Holiness of Life And 2. They must be Heinous Offenders and obstinately Rebellious and Adders of sin to sin with a witness that not only neglect or refuse to be so counsel'd and cover'd but dispute fervently against it as a meer Whimsie and Effect of an Ignorant Erronious spirit for besides that such deprive themselves and others of the unspeakable benefit that comes thereby they are most ingrateful to God and do certainly incur his fierce Wrath in their so wicked requital of him for his Heavenly Gift Seventhly Isa 59. 21. As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed nor out of the Mouth of thy Seed's Seed saith the Lord from henceforth and forever I think it is granted by all that own the Christian Religion that this remarkable place refers to Christ the true Seed and Heir of promise who bruiseth the Head of the Serpent in whom alone all Nations of them that believe come to obtain the Blessing But whether it will be allowed or another Interpretation allotted as that the Promise was to the Church to be sure here is enough to maintain our Position viz. That God in the dayes of the Gospel more particularly has given his good Spirit for an Instructer Judge Rule and Guide in all that concerns the Eternal Well-being of the Souls of Believers as I proceed to prove If that very same Eternal Holy and unerring Spirit which God poured out upon his only begotten Son be in a way of succession ordained to continue with and upon all the Faithful his Seed and Seed's Seed begotten unto a lively Hope by the raising of Christ Jesus from the dead and so become Members of his own Glorious Body then are not the Children of God destitute of his Vnerring Spirit not left to their own frail and fallible Judgments to determine of what is Right or Wrong what Men should believe and what not how they should walk and how not But so gratious is the Promise and so certain is the performance as we livingly witness against all the dry cavelling Letter-m●ngers in the World who Quarrel about the holy-mens words and are Strangers to the Convictions Judgments Tryals Tribulations Temptations and Travels they underwent in order to that knowledge they had and which frets their serpentine natures whose vulterous Eye would in its unregenerate state of Worldly Wisdom that knows not God fain without the Death of the Cross creep into the knowledge of the mystery of the Resurrection which state alone knows the things that are above at the Right-hand of God Therefore I conclude That God's Unerring Spirit under the Gospel does attend assist direct and finally establish his Children in the Way of Truth and that his so doing is but the Answer or Accomplishment of the most eminent Prophesies referring to the Transcendent Glory of the last Ages of the Church Eighthly Ezek. 36. 27. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and do them Behold a most pregnant Instance in the express Language of the Holy Ghost brought to the proof of our Assertion that with reverence we would say it scarcely could it have been more exactly and emphatically worded as I proceed to shew 1. That this Passage has a relation to the Times of Reformation or Coming of the Messiah and Dayes of the Gospel Covenant read the whole Chapter I know not that it was ever doubted or otherwise taken by any no not the very Rabbies themselves who from such places have observed the coming of a Messiah and Glorious times that would ensue 2. That if it be granted then the Vnerring Spirit of God was to be placed within the Hearts and Consciences of his People and consequently they could not be properly and truly under the new Covenant and be without it since the having of that Eternal Spirit for the Ends and

But thou Bethlehem Ephratah though thou be little among the Thousands of Judah yet out of thee shall come forth unto me that is to be Ruler in Israel whose Goings forth have been from of Old from Everlasting the Hebrews phrase it from the dayes of Eternity Mich. 5. 2. Observ 4. Where we have and for but Ephratah not quoted though thou be little for thou art the least among the Princes for among the Thousands out forth and shall come a Governour that shall R●le my People Israel we have for shall he come unto me that is to be Ruler in Israel whose Going forth have been from of Old from Everlasting For it is written in the Law of Moses Thou shalt not muzzle the Mouth of the Ox that treadeth out the Corn 1 Cor. 9. 9. Thou shalt not muzzle the Ox when he treadeth out the Corn Deut. 25. 4. Observ 5. In this Passage we also have an addition and alteration the Mouth of the Ox for the Ox and that treadeth for when he treadeth c. which though all one in sence yet had been matter of Crime enough against G. F. had he but made the same alteration Of this man's Seed that is David the Son of Jesse hath God according to his Promise raised unto Israel a Saviour Jesus Acts 13. 22. And there shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots Isa 11. 1. Observ 6. The great Difference of which I mean as to expression one would think might sufficiently justifie G. F. and I believe will in the Judgment of all such as reverence the Scriptures of Truth for I don't see that there be four words alike yet the sence one Then shall be brought to pass the saying that is written Death is swallowed up in Victory Oh Death where is thy Sting Oh Grav● where is thy Victory 1 Cor. 15. He will swallow up Death in Victory Isa 25. 8. Oh Death I will be thy Plagues Oh Grave I will be thy Destruction Hos 13. 14. Observ 7. The alteration here is manifest also Death is swallowed up for He will swallow up Death and Oh Death where is thy sting for Oh Death I will be thy Plagues c. We shall conclude with one more out of the Epistle to the Hebrews But unto the Son he saith Thy Throne O God is forever and ever a Scepter of Righteousness is the Scepter of thy Kingdom Heb. 1. 8. Thy Throne O God is for forever and ever the Scepter of thy Kingdom is a Right Scepter thou lovest Righteousness Psal 45. 6 7. Observ 8. Here we have A Scepter of Righteousness i● the Scepter of thy Kingdom for The Scepter of thy Kingdom is a Right Scepter Thus beside many more places past over for brevity sake have I made it evidently appear that G. F. cannot be accused by any that would not accuse Christ Jesus and his Apostles themselves as to Mis-citation of Scriptures if their not Citing of these express words may be justly so reputed which though I utterly reject it yet since our Adversary hath made it a Crime so capital in G. F. it may not be ●●seasonable to offer That he doth inevitably conclude Christ Jesus and his Apostles under the same Fault which how suitable soever it may be to his Religion we have more Godly Fear and Reverence upon our spirits then to so much as admit of any the least Detraction from them any where and least of all would our Understandings let us in this Occasion But what if we were unable to render those obvious Reasons already offered Would it follow that G. F. must necessarily be condemned as a Perverter of Scripture and as having censured others for that wherein he is as inexcusable himself By no means For it is granted on all hands that what most of all aggravates the Blame of any Dispu●●nt is erring from or falling short of or contradicting his own avow'd Principles This was the Case of the Priests G. F. disputed against but not his They say That the Scriptures or Writings of the Holy Men of God as they are transmitted to us with every Point Iota or parcel of them are such a Sufficient Infallible Perspicuous and Constant Rule as that God hath not left or given unto men any thing more clear certain c. But G. F. and we who are called Quakers although we heartily acknowledge the Scripture so given forth to be a Declaration of the Mind of God so far as it pleased him to discover it and that men ought to believe read obey and fulfil them as the Ancients did yet that the Eternal Spirit is by way of Excellency the Rule and Guide of Christians who convinceth the World of Sin reproves for and redeems from it into the perfect Liberty of the Sons of God as received and obeyed And this only gives the Knowledge of the Truth of the Scriptures and brings into those States of which the Scriptures are but a Godly Narrative And that this Infallible Living Divine Spirit is therefore the most Certain and Unerring Rule above and beyond the meer Letter which hath been and is subject to any Miscarriages Wherefore G. F. had good Reason to put the Priests upon Scripture Proof and that so critically as that they might not foyst in any Doctrines upon Abstruse and disputable Consequences of their own drawing but grounded on express Texts of Scripture For if they defended the Scriptures in every Iota to be the very Word of God and only standing Rule of Faith Worship and Conversation under the Gospel it was but reasonable in him to tye them to their own Rule whilst on the contrary G. F. not believing them to be that alone most excellent standing Rule of Christians however he might otherwise esteem them as rightly believing That not a Law engraven on Tables of Stone much less writ on Paper but an invisible Spiritual Law of Life writ in the Hearts and Consciences of Men and Women was and is the Great Living Infallible and Perpetual Gospel-Rule he was not confined to the very express Words and Points thereof as his Rule So that there is not there cannot be the same Reason for reproving G. F. of what they are most deserving of severe censure Nay G. F. is very excusable in what they by their own Principle are condemnable And therefore he cannot be upon the same terms with them For it would be to say that because I obliege a man with strictness to his own Rule therefore I am an Impostor if I do not as precisely square my self by the same which is to beg more then becomes a Modest Man to ask or a Reasonable Man to grant for it is the very thing controverted Whether that Light Life Power and Spirit which gave forth the Scriptures at several times on several Occasions be that only Infallible Rule of Christians or the Letter so subject to variety of Corruptions Additions Diminutions c.