Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	natural_a	sow_v	2,624	5	11.4108	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54084	Keith against Keith, or, Some more of George Keith's contradictions and absurdities collected out of his own books (not yet retracted) upon a review : together with a reply to George Keith's late book, entituled, The Antichrists and Sadduces detected among a sort of Quakers, &c. / by John Penington.	Penington, John, 1655-1710.	1696 (1696)	Wing P1228; ESTC R23208	84,028	154

to perfect their Salvation where must they have that ●aith and Knowledge unless they come again ●o receive it And if they do what will become of that Text Eccles 11. 13. brought ●y G. Keith against the New-England Profes●ors Now according to this Text brought by G. Keith himself if an honest Indian o● poor Infant dye or fall without that outward Knowledge so they must lye And then if they cannot be perfectly saved without it then their lying must be but as Soul saved in Part and that to be their State forever because as they fall so they lye Th● far C. Pusey which G. Keith wholly wave● quoting only from If an honest Indian c. and goes no further than the Word outward Knowledge which yet it had become him ● have answered if he could But what he decite he is soon weary of and catching at t●● Term outward Knowledge having left out who would have explained it he saith I never affirmed the absolute Necessity of an outward Knowledge universally to Salvation besides that prop●●ly all Knowledge is inward and not outward the subject of it being the Mind and Understanding that inward Answ This is poor shifting I mig●● as well say all Knowledge properly is expre● not implicite what is implicite being hidde● not revealed or made known kept secret ● himself phraseth it but he plaies upon Word to slide off from the Matter for the Mill● hath ground him He knows the Knowledg● they were treating of was such as G. Keith himself defined to be necessary to the perfe●●ing Salvation a Knowledge G. Keith hath a lowed they had not when living and th●● the Reader would have perceived had not ● Keith curtailed the Quotation And therefore his Cavil is as idle as evasive Having thus tossed off the Friends query and argument he betaketh himself to retorting I return his own query saith he upon him to answer What becomes of them when they Dye seeing without being Born again there is no entring into the Kingdom of God and what becomes of many Quakers and others that before they dyed had no signs that they were arrived at that high state of Sinles perfection as attainable by the Grace of God in this Life And adds Let him tell me or any for him what becomes of such when they Dye and I may give him the like Answer or some better what becomes of honest Indians when they Dye p. 9. 10. And then he would make up an Answer for us which yet he confesseth we blame when given by others so ready is he to bespatter us at any rate as if they who are in measure Sanctified c. Are made perfect in Holiness at the instant of Death c. But we have no need to recurr to this Notion that of Purgatory or of Revolutionism to defend our Principles though he seem at last willing to allow it is not altogether improbable saying It hath the same Probability in the one Case as the other to slide himself off from the imputation of Revolutionism And although he hath so frequently stigmatized us as denyers of the universal benefit accruing to mankind by that one offering of our Lord Jesus yet I shall tell him that even herein we ascribe more thereto than he doth who acknowledge that the Penitent who Dye not arrived to that Maturity which a more full improvement of their Talent mought have produced receive an advantage by Christs Death and Sufferings viz. That a Propitiation is thereby made for their Sins and not for theirs only but also for the Sins of the whole World 1 John 2. 2. So that they Dying in a state of Salvation and Renovation their Sins are blotted out Acts 3. 19. which none of the finally obdurate and impenitent partake of So that there is no necessity of Pleading for Sin Term of Life or for a Purgation at the instant of Death in Purgatory or a Succeeding Revolution but on him the Advocate is help laid Psal 89. 19. Thus he may see I do not shift and boggle in my Answers my cause being such as is not ashamed to shew its Head whatever his is that drives such a man as G. Keith who so overvalues himself upon his School-Learning and so undervalues others for want of it to such mean and pitiful Subterfuges C. Pusey having shewed him a Contradiction in one while saying That which riseth is the Mortal that puts on Immortality and the Corrutible that putteth on Incorruption and again The Flesh that is Mortal and Corruptible is not that Flesh that shall be raised up Immortal and Incorruptible See Testimony against that absurd Opinion p. 3. and 10. If that which riseth be the Corruptible how is it that that which riseth is Incorruptible and Corrupteth not again Thus far the Friend to which G. Keith replies He quarrels not so much with me as with the Scriptures 1 Cor. 15. 53. and v. 50. Answer What Paul speaks of the Bodies sown G. Keith applies to the Bodies raised that he might make the Scriptures as self-Inconsistent as himself is It was sown in Corruption in Dishonour in Weakness a Natural Body raised in Incorruption in Glory in Power a Spiritual Body See v. 42 43 44 But Paul doth not say That which riseth is the Mortal and then again The Flesh that is Mortal c. Is not the Flesh that shall be raised Immortal as G. Keith hath done To Vindicate his other assertion viz. That which riseth is a pure Noble part that Consumeth not he bringeth in the Similitude of a Grain of Corn p. 11. thus All but Fools and Idiots know that as there is a Grain of Corn that Corrupteth and turneth to Earth or Dust so there is another part in it that is more noble that Corrupteth not but by the Corruption of the other part Gets a new Life Answer This Simile will not hold even among them that are not Fools Idiots for that very noble part may Corrupt and the Industrious Husband Man have no Crop as G. Keith himself who is neither Fool nor Idiot allows in the very same page Again that more noble part in the Seed is proper to the Seed as Seed And the less noble is a necessary Appendix to the more noble which is not so in this Case G Keith himself being Judge For Man had a Body before the Fall that Body had its radix else how could it multiply its Speices according to G Keith in Truth Advanced p. 28. the which Body G. Keith saith was not Naked before the Fall ibid p. 24. On the other hand the Skin and Flesh of this Frail Mortal and Corruptible Body he saith is not proper to Man as Man but a Cloathing he received since the Fall See ibid. p. 113. and 27. But is this predicable of a Grain of Corn So that all his noise of Sadduceism Atheism c. Terminates in a dispute whether the Man's Cloaths shall rise or no viz. That which according to him is

Christ Jesus of Nazareth without us is nothing of Christ and calls it a blasphemous Assertion and Consequence which follows not from his Words Answ The Friend gave G. Keith his Words not his own which as I have stated more fairly than himself hath done I leave with the Reader whether the Consequence be forced not natural or whether it proveth that the Friend placeth all on the Light within nothing on Jesus of Nazareth without us Or whether G. Keith had ground from hence to insult that his Opponent had neither Learning nor good Exercise of humane Reason but had better kept working at his Mill as well as that I may put G. Keith in Mind what he once said that a Docta Ignorantia or a learned Ignorance is more safe and to be preferred to an uncertain Knowledge or Science falsly so called See Truths Defence p. 77. G. Keith goes on Seeing that he would infer from my Words That Jesus of Nazareth cannot be something else than the Light Power and Spirit within it is plain that it is both their Sense and his that Jesus of Nazareth is nothing at all of Christ without us which is a plain Contradiction to themselves and to himself in the following Words Thus far G. Keith But how will he prove our Sense and his to be that Jesus of Nazareth is nothing at all of Christ without us if that sense be so immediately Contradicted in the following words This shews he wants candour and would take things by the worst handle to fasten an imputation not only upon the Friend himself but his Brethren also which he confesseth is contradicted by him Who had he not sought an occasion to misrepresent us mought have entituled us at least to what he calls the contradictory Sense Now C. Pusey his Words were these upon G. Keith's saying The Light is Christ but the Man Christ is something else he queried Whether the Man Christ be become something else besides Christ And adds but to wave such Comparisons which shews his were not Assertory but argumentative ad hominem a Comparison G. Keith drew him to To this I say The Man Christ who was made or became Flesh John 1. 14. who said of himself I am come a Light into the World Chap. 12. ver 46. is not something else besides Christ And seeing himself hath said Way cast up p. 102. That it is not the outward Flesh and Blood that is the Man but the Soul or inward Man that dwelleth in the outward Flesh or Body that is the Man most properly such as Christ was even from the beginning I ask Whether the Ma● Christ that was even from the beginning be become something else besides Christ And seeing God hath said I am the Lord and beside me there is no Saviour Isa 43. 11. Whether this infers a denial of what Christ who is th● Light did and suffered without us in that prepared Body c. And that the Friend himself did not believe that Jesus of Nazareth is nothing at all of Christ without us as unduly aspersed by G. Keith hear him in his Modest Account p. 16 17. where he thus hath it Though we cannot yield to G. Keith in these his Terms That the Light is not able of it self and consequently that God by G. Keith's own Words who saith the Light is God is not able to save because we believe Beside 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 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 truly believe c. This as it is a full Vindication of the Friend that he did not undervalue but highly prize what Christ hath done without us so it needs no further Comment than a Reflection upon his Adversaries Disingenuity who kept this back while he laboured to suggest the contrary thereto as the Friends sense and ours He saith further He C. Pusey so mingles my words with his own that no Man can distinguish the one from the other c. And I think he is unwilling rightly to distinguish that he may pervert them For whereas the Friend had said And that God doth not save any without respect to that great Offering we all grant and truly believe For as G. Keith saith The Lord having 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 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 G. Keith in p. 6. leaving out And that God c. and beginning with For as G. Keith saith lays Forgery to the Friends Charge as if having ordained related not to God's saving by that great Offering but to the following Query Concerning the Sufficiency of the Light which is a poor insult From hence he taketh occasion to infer the Necessity of God's Saving by Christ and that he could not save us without respect to the Man Christ in the outward otherwise he could or should contradict his own Ordination c. which is granted him even by the Friend But whether antecedently to Gods purpose he would have saved us without the Death of his own Dear Son a thing he tells us Exact Narrative p. 25. is above Mans Capacity and that he wholly waves that Dispute is what I shall wave insisting on yet with this Caution which the Friend also gave him in his p. 18. viz. 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 What follows relating to Matter of Fact transacted beyond Sea whereof I can pretend to no certain Knowledge and their Relations do so vary I must leave to the Persons concerned to Answer if they see meet not being willing to undertake a Defence of what I am not Privy to nor to justify them if in ought they have exceeded though I dare not trust his Evidence Yet his alledging that he Printed nothing about their retaking a sloop till a considerable Time after twenty eight of the Ministers had excommunicated him to which Sentence some that gave the Commission did put their Hands is