Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30904	Truth cleared of calumnies wherein a book intituled, A dialogue betwixt a Quaker and a stable Christian (printed at Aberdeen, and upon good ground judged to be writ by William Mitchell ...) is examined, and the disingenuity of the author, in his representing the Quakers is discovered : here is also their case truly stated, cleared, demonstrated, and the objections of their opposers answered according to truth, Scripture, and right reason / by Robert Barclay.	Barclay, Robert, 1648-1690.	1670 (1670)	Wing B738; ESTC R22049	63,242	72

his outward coming for which you have no ground to say that hee bid them observe it till his outward coming so many hundred years after for the Scripture speakes nothing so but thus yee shew forth my death till I come now wee say hee did come according to his promise in a Spirituall and inward way of appearance in their hearts feeding them with the heavenly food and refreshment of his owne life and Spirit which is the substance and concerning this coming hee spoke unto them in many places particularly Iohn 14. 18. I will not leave you fatherlesse I will come unto you Yet a little while and the world seeth me not but yet shall see me and ver 23. If any man love me hee will keep my word and my Father will love him and wee will come unto him and make our abode with him which coming was inward according to vers 20 you in me and I in you And those that witnessed him thus come needed not outward bread and wine to remember them of him for his owne Spirit would bring all things to their remembrance they need not looke upon the figure and shadovv who have the Substance Paul said wee looke not upon things which are visible neither will Gods condescendence to their weaknesse who were but newly redeemed from out of a masse of heathenish superstitions prove a command or a rule to the whole Church or a warrant for any now to be found in the Administration thereof to hold up the outward figure doe cloake themselvs by shutting out and denying the Spirituall appearance of Christ as hee doth immediatly reveal himselfe in his children in whom he has made manifest the substance which ends the shadow For an Eighth Reason thou sayest that persons vvho cast off this ordinance are their soules great enemies for they stand in the vvay of their soules Spirituall good in that this is a Spiritual nourishing strengthening ordinance where Spirituall food is offered and delicate meat and drink for strengthening believers in their journey to heaven To vvhich I ansvver that those vvho neglect and despise having fellovvship and communion vvith God and laugh and scoffe at the usefull and necessary duety of vvaiting upon the Lord in silence vvherein his children feele their soules nourished with the Body and blood of Christ and with spirituall Manna which descends from heaven and is distilled into their soules not only once or twice a year which are the seasons wherein that which thou termst Spirituall food is ministred among you but daily and hourely by the fresh incoms of life such indeed are to their souls great enemies though they be sticking to the performance of some externall ceremonies wherein in former times God in condescendence to some becaus of the simplicitie of their hearts appeared and yet even then frequently as much and more at other tymes But now the Sun is set upon those who will needs be upholding the shadovv in opposition to the substance therefore their table is become polluted and may more truely be termed the table of devils then the communion of the Body of Christ where a mixt multitude of all sorts of wicked persons living out of Gods fear sit downe together being seemingly in words excommunicated from approaching by the Preacher and yet presently admitted to it by the same and to turne away from such an Ordinance so called is no sin nor hurt but all who become obedient to the light of Christ in them will find it their place to forsake it as being such an ordinance vvhich the Apostle said touch not tast not handle not vvhich is all to perish vvith the using In the fourth place Pag 41 thou vvilt prove that the ministerie of the vvord is an ordinance of Iesus Christ becaus first Christ appointed Ministers and Pastors to be in his Church But this cannot be asserted in opposition to the Quakers vvho grant the same And vvhy citest thou Eph. 5. 11. and. 1. for 12. 8. which if they prove the contin●ance of Pastors and teachers prove also the continuance of Prophets Evangelists and Apostles vvhich yee deny As to the second Reason that the Ministrie is not common to all but that there be some Pastors and teachers is also ovvned by us Yet that hinders not but that any at a time may speake vvhen the Saints are mett together as the Lord moves by his Spirit according to 1. Cor. 14. 31. for it is one thing to be particularly called to the Ministrie and another to be moved to speak at a particular time vvhich distinction that it vvas usuall among the Apostles in the Primitive times is easilie observed in the forenamed Chapter For a Third Reason thou sayest whom God calleth to the Ministrie he doth it either immediatly without the intervention of men or mediatly by men authorised for that purpose but for this thou bringst no proofe neither art thou able to make out that ever God called any under the nevv covenant so mediatly to their Ministrie by men as they vvere not to have an immediate call in themselves Though the approbation of good and experienced men in its place is not denyed by us but dearly ovvned Fourthly thou sayest who ever pretends to an immediate call they ought for the satisfaction of others to shew signes and tokens of their Apostleship to which I ansvver That those who come preaching the Gospell not in speech only but also in Power and in the holy Ghost and in the evidence and demonstration thereof As it is 1. Thess. 15. and. 1. Cor. 2. 4. give sufficient proofe that they are called of God though they come not vvith outvvard miracles And though Paul came to some vvith miracles vvhere hee preached the Gospell yet many believed vvho savv no outvvard miracle Also many of the Prophets vvrought no miracle nor Iohn the Baptist. And though some miraculous things came to passe about his Conception and birth those doe not of themselves prove him to be a Prophet for miraculous things miracles vvere vvrought upon many vvho vvere no prophets If Miracles be necessarie to evince a man sent of God hee must come vvith these Miracles before the people vvhich Iohn did not nor did Ionas come vvith any Miracle to convince the Ninivites but simply declared his message And Iohn Calvin asserteth that there is no need of Miracles and yet hee maintaineth that in his day God raised up Apostles or Evangelists saying that it vvas needfull such should be to bring back the poor people that had gone astray after Antichrist Lib. 4. Chap. 3. Inst. Neither did any Protestants pretend to doe any Miracles they pleading against the Papists that there was no absolute need of any in respect they preached not a new Gospell but that which was already confirmed with miracles by Christ and his Apostles And so thy plea against us here is the same that vvas urged by the Papists against the primitive protestants An evill and adulterous generation said Christ

sure then that VVord light life and Spirit from which they came Had not the Scriptures all their sureness from the inward testimony of the spirit How then can they be more sure Thy example of the Schoolmaster the coppy servs not thy turne for the Spirit is unto the Saints both their teacher their Coppy And they need not goe forth for a Coppy if they vvalk according to this by looking upon it eying it they shal be good Schollers Proficients hee writes them a living Coppy in their hearts engraves it on fleshly tables whereas they who looke upon no other Coppy but the VVords without them are those who are ever learning but never able to come to the knowledge of the truth Pag. 19. Thou askest why wee disjoine the Spirit and the Scriptures citing Isaiah 50. 21. Answ. Wee are not to disjoine what the Lord putteth together somtimes the Spirit joineth or concurreth with the Scripture VVords and sometimes not how many preach and pray and read the Scriptures and talke of them without the joint concurrence of the Spirit Which wee say they ought not to doe the Scriptures should never be used to preach and pray c. But in the concurrence and assistance of the Spirit for they are not of true use to any without the Spirit but yee disjoine them who would have praying in the letter and useing of it without the motion of the Spirit to such the Scripture is indeed but a dead letter and it is nowayes a reproach unto them to be so called Yea what are the best of men without the Spirit but dead men and this is not a reproach to them but their Glory so nor is it to Scripture Thou sayest they are said to be a killing letter and this shewes that they are not dead Answ. A poor argument indeed Can not dead things kill if men feed upon them If thou feedest upon sand gravell stones shells will not these things kil thee though they be dead And if thou feedst upon the letter without thee and not upon the life thou canst not live yea if one that lived did depart from feeding upon the life to feed upon the letter it would kill him And as for that Scripture cited by thee it makes very much against thee to wit Isaiah 59. 21. For it is one thing for God to put VVords into mens mouths and far another for men to gather these VVords from that without and put them into their owne mouths nor doth it say that the VVords God shall put into their mouths shall be no other words more or lesse but the expresse scripture words why art thou not ashamed to cite this scripture doe yee not say to speake as the infallible Spirit givs utterance is ceased a●d consequently Gods putting VVords into the mouth Gods furnishing them with VVords suggested from his owne Spirit and life which the holy Prophets and Apostles vvitnessed to speake as moved by the holy Ghost doe yee not say this is ceased why then citest thou a scripture which is so plaine and clear for it but that thou art in blindnes and confusion Pag. 19. In thy procedure upon the point of justification thou makest a large step in that crooked path of deceipt wherein Thou hadst too much traced from the beginning but now more abundantly then ever thou displayest the Banner of thy disingenuity and gatherest all thy forces together it should seeme resolving to give the Quakers a finall over throw And to make the matter misty in the very entry of it thou raisest Dust to thy self venting thy own filthy imaginations under the notion of coming from them applauding thy endeavours as if thou wert studying to preserve pure the principle of justification in a point where none is jumbling it among us as thou advancest a litle further Pag. 20. 21 having given a very scant account of their doctrine in this matter couching it in most disadvantagious terms thou takest great liberty to extend thy selfe in a foolish and vaine excursion as if having fathomed the Quakers thou hadst discovered them to be either turned or turning rank Papists therefore to trace thee throughly in this matter that if it be possible thou maist come to have a discovery of thy Vanity and malice or though thou shouldst prove irrecoverable yet others may have a view of both I shall first in honesty and plainnes declare the principle of truth in this matter thereby observing thy misrepresentations Secondly shew what vast difference is betwixt us and the Papists therein And thirdly make manifest how much nearer of kin yee are to the Papists even as to this particular and the things relating thereunto then wee which may serve as a seasonable shower to allay that windy triumph vvhich thou endeavourest to establish unto thy selfe As to the first vvee are justified by Christ Jesus both as hee appeared and was made manifest in the flesh at Ierusalem and also as hee is made manifest and revealed in us and thus wee doe not divide Christ nor his righteousnes without from his righteousnes within but wee doe receive and embrace him wholly and undivided THE LORD OVR RIGHTEOVSNES Ieremiah 23. 6. 1. 30. By which wee are both made and accounted righteous in the sight of God and which ought not nor cannot be divided And the manner and way wherby his righteousnes and obedience death and sufferings without become profitable unto us and is made onrs is by receiving him and becoming one with him in our hearts embraceing and entertaining that holy seed which as it is embraced and entertained becometh a holy birth in us which in Scripture is called Christ formed within Christ within the hope of glory Gal. 4. 19. Coloss. 1. 27. By which the body of sin and death is done away and wee cleansed and washed and purged from our sins not imaginarily but really and we really and truly made righteous and holy and pure in the sight of God which righteousnes is properly enough said to be the righteousnes of Christ for it is immediatly from him and stands in him and is as unseparable from him as the beams are from the sun and it is through the union betwixt him and us his righteous life and nature brought forth in us and wee made one with it as the branches are with the vine that wee have a true Title and right to what hee hath done and suffered for us for being so closely united to Christ his righteousnes becometh ours his obedience ours his death and suffrings ours thus wee know hiw and the power of his resurrection and the fellowship of his suffrings being made conformable to his death Philip. 3. 10. By which nearnes and fellowship wee come to know an unity with the suffring seed both in our selves and others and therein to travell for its raising and deliverance which yet no wayes derogats from the worth of the sacrifice hee offred up unto God without the gates of Jerusalem while