Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85461	Saltmarsh returned from the dead, in Amico Philalethe. Or, The resurrection of James the apostle, out of the grave of carnall glosses, for the correction of the universall apostacy, which cruelly buryed him who yet liveth. Appearing in the comely ornaments of his fifth chapter, in an exercise, June 4. 1654. Having laid by his grave clothes, in a despised village remote from England, but wishing well, and heartily desiring the true prosperity thereof.	Gorton, Samuel, 1592 or 3-1677.	1655 (1655)	Wing G1307; Thomason E836_1; ESTC R207426	178,733	220

unto them no more then that rich man could lay claym to the service of Lazarus so much as to bring him one drop of water to cool his tounge Christ renders a reason why we are not to swear by the earth namely because it is Gods footstool so the enemies of Christ are said to be made his footstool by the Psalmist for as the powers of the world are as the throne for the exercise of Gods displeasure so in the exercise and execution thereof they are troden down under his feete as such as are of base condition and off-spring whereon his feet are set as being victour and conqueror of them for ever therefore the promise is Thou shalt tread upon the Lyon and the adder the young Lyon and the Dragon shalt thou trample under feet 3. In the third place the prohibition is of universall extent comprehending all things contained in this heaven and earth as is described in which heaven the actions relations and constitutions are multiplied as the heavenly bodies in the visible heavens are in their constitutions motions operations and respects which are innumerable The things of the earth also in their severall forms kinds and virtues are all comprehended in these words Neither by any other oath the world therefore in its exalted and troden upon estates and conditions are as full of variety in the one and in the other and with respect to each other as the heavens and the earth are which are here elegantly alluded unto and yet true Christianity is free from being ingaged to any thing it selfe only excepted not consisting of any nor of all them for the Son of God not having a greater swears by himselfe and is ingaged to none besides the spirit and life of true religion is ingaged to nothing but it selfe and unto that upon oath wherever it appears And pure religion and undefiled before God and the Father is to visite the fatherlesse and the widow according to their necessities and to keep our selves unspotted of the world that is it gives out it selfe and yeelds sufficient supply onely to the fatherlesse namely to such as are cut off from that race and stock of the men of the world and so are without father as Melchizedech is and ever was and will be and in that respect the Prophet saith For with thee the fatherlesse they finde mercy who are not propagated and borne of flesh nor of blood nor of the will of man but of God for that which is borne of the flesh is flesh but that which is borne of the spirit is spirit The state of the widdow also religion supplies and is ingaged unto as to it selfe whose covenant and contract with the things of this life is broken and altogether dissolved and made voyd who are come to that age and gravity of the Gospel as of threescore years and past that is past bringing forth according to the wisdome of the flesh who are such widows that bring forth in that kind as the Apostle saith wax wanton and will marry that is enter into contract and ingagements with the things of the world through their divorce from Christ Religion is in no sort obliged unto such but onely to the modesty and gravity of the former And therefore it is said to keep it self unspotted of the world it makes it selfe immaculate and undefiled by the estranging of it selfe from the proper operation of that spirit of the world in all things for it neither eates nor drinks marries nor yet gives in marriage upon the same grounds and principles which the men of the world do in so much that Christianity is that Virgin-like Espousall which conceives and brings forth by that spirit of purity not found elsewhere but onely in it selfe which the world stumbles at more then Joseph did at Mary before God resolved his doubt when he concluded to put her away and to have no fellowship with her which all the world not taught of God proceed unto concerning the Saints of God as ingaged thereunto by that spirit of uncleanesse whereupon our Apostle brings in the next point But let your yea be yea and your nay nay That is whatsoever you acknowledge your selves to be ingaged unto affirming it to be yea let that ingagement be acknowledged to be alwayes and in all things the same without denyall thereof in any thing whereinsoever it may be concerned as for instance if ever you were ingaged to God nothing else as men for the most part acknowledge traditionally they were in the creation of the first man Adam or if you acknowledge that hereafter you shall be ingaged onely to him and no other if you cannot make this yea that is to be always the same without any negation at all it is not the confession of faith no true profession of Jesus Christ yea it must be concluded upon and acknowledge both in the preter present and future tence or else it is not pure religion and undefiled before God even the Father because otherwise it is not the ingagement of the Son of God in whom alone all purity doth consist for if any thing at any time or time it selfe for one moment interpose between God and man between the Father and the Son it is not that unity and faith of the Son of God who never admits of any time or any thing to interpose between the Father and himselfe in that subsisting unity of his 2. This exhortation is laid down in way of negation let your nay be nay that is if ever you finde a time wherein you deny your selfe to be ingaged to Satan either in your creation or in Gods determination or if ever you expect a time or way and means wherein and whereby you shall be disingaged unto him and that fully and perfectly then let your nay be nay that is let it be resolved upon that you were never ingaged unto him neither are nor ever shall be at no time nor in any respect else it is not that disingagement of the Sonne of God for Satan never came to finde any thing in him bearing the least tincture of his nature or that held any correspondency with that evill one in any respect But I cannot but wonder many times when I think of that profession of Christ which is made in the world which for the most part is of such things as themselves cannot but acknowledg were never found in Christ as ignorance pride errour absence from God selfe-love enmity disobedience unbelief and the like at the least the relicks and remaynders of these to reside in the state of Christianity not knowing that these things are to be confessed upon that condition wherein the Sonne of God is transformed by the world unto and in it selfe another thing then by nature he is in which confession there is the vertue of transmission of all sin and unrighteousnesse into its proper place even as in the acknowledgment of the righteousnesse of God it is to be transmitted

or a Saviour any where but as lockt up in a humane body in heaven that men may stand here in his room till he return from thence to suck up all the glory of the earth It was not so in ages past and men spirituall for Joshuah Moses Minister was called Jesus a Saviour as the Apostle interprets his name and the Lord acknowledgeth in raising up Judges in Israell that he raised up Saviours unto them And Paul was not affraid to tell Timmothie that in taking heed to himselfe that is how God hath composed salvation in his consisting in Christ and unto learning or doctrine that is how it ought to be layd out and distributed to others that in so doing he should be a Saviour of himselfe and them that heare him 2. A second point is what he saves that is a soule or a life this is not meant of the life of a meer creature but it is the life of the Son of God as our Apostle affirms Now I live yet not I but Christ lives in me and the life which I now live is by or in the faith of the sonne of God So that a Christians life is the life of Christ and there is no life of man-kind but either the life of the Saviour or else the life of Sathan that destroyer for heaven and earth conspire together in the making of man Let us speaking with respect to that plurality in our image that is in our image earthly as well as heavenly for there is a heavenly body and there is an earthly body and God is as just and righteous in the making of the one as of the other and every way as honourable the one in mercy and the other in severity And man cannot be known in a simple act of creation for that multiplies him not but propagation or generation must be brought in also else the son of God nor the seed of the Serpent can be known so both are brought forth in that first act of generation in Cain and Abel wherein the seed of the Serpent appears in the same act as in Jacob and Esau together with Christ in Abel dead by Caine in the spirit and in Seth that sett one in life for evermore who is set in the room of Abel crucified in the world So that the life of Christ and of Antichrist are both from one act even from as early dayes the one as the other and without the true knowledg of that we know neither of them and for other life in man-kind we know none worthy the name of life beyond other creatures but as it serves to the setting forth of the one or of the other of these and so they transcend the life of all other creatures as far as the image of God did the frame of any other creature or that earthly image descends below them all even to a bottomlesse pit which no other creature is subjected unto but only man 3. There is a third point what he saves from that is death namely a death that holds correspondency with that infinite and eternall life of the Son of God in way of Parathesis in all points for Christ is saved from whatsoever Sathan is hath or undergoes and Sathan is destroyed from whatsoever Christ is hath or is advanced unto therefore that conceit that Sathan was an Angell that is a meere creature at the first and in acceptation with God is a meer humane tradition and philosophicall fiction and is a point of greater concernment then men are aware of for it is as safe to say that the son of God was for a time out of the Fathers favour as to hold that the Devill at any time was in acceptation with God for whatsoever is out of Gods favour can never return into againe and what is accepted of him for a moment ca● never be rejected 2. A second royalty or act of fame that is to be acknowledged by him who turns the sinner from the errour of his way changing him into truth it selfe that is the covering or hiding of a multitude of sins This is taken from the speech of Solomon Hatred stirreth up strife but love covereth all sins which our Apostle calls a multitude of sins the word signifies the deep of the troubled ocean intimating that huge multitude of torturing and troubling trespasses proper to that great gulfe of the bottomlesse pit Now to turn from the error of a mans way is to turn to truth and no man can turn to truth but by that unity that is in Christ none turns to truth but hee that becomes truth for there is no terme or title given in Scripture but being rightly interpretted and rightly applyed the truth substance and being of the thing is there for God useth no expression but he intends under that the truth and substance of the thing expressed To turn to truth is not only truth in word but truth in act also yea to be that very thing as Christ saith I am the way the truth and the life Now that unity that is in Christ is the fulfilment and compleating of the law of the Spirit for if the love of Christ be in us and constrayn us to all acknowledgments of him we know that love is the fulfilling of the Law and where the Law is fulfilled there sin utters not its voyce nor hath it a face to appear it is altogether hid and covered for ever Christ is the e●d and scope of the law for righteousnesse and more it aymes not at nor more it cannot require for it is the sonne of God that is justified who then shall condemn him The law is fully satisfied from what ground then shall any accuse yea our Apostle saith that the righteousnesse of the law is fulfilled in us that walke not after the flesh but after the spirit No hiding of sin therefore but by fulfilling of the law but what law not the law of the carnall commandement generally taught in the world by which no flesh can be justified but it is the law of the spirit of life which is in Christ Jesus or which consists in that unction office or spirit of the Saviour Againe how do the wicked hide righteousnesse that none appears in them but only the spirit of the wicked one namely by walking according to the law of the flesh For he that walks after the law of the flesh he cannot please God so that all righteousnesse is hid and covered in them yea even by fulfilling the law of the flesh for the more they conform themselves thereunto the more their condemnation doth appear for it is not because men cannot perform all the works of the law in that respect that they cannot be justified thereby but because they do any of them for it is against the nature of that law of the carnall Commandement and every part thereof to justifie for it is its proper nature and office to condemn for we may as well say that the law of the spirit of life which is in Christ Jesus is a law of sin and death as to say the law of the carnall command can give life or peace no not in the compleat performance of it For every part thereof is a breach of the law of the spirit And whatsoever is a breach of the law of the spirit is a crucifying of the Son of God afresh and putting of him to open shame so that every performance of the law of the flesh according to the intent thereof is a breach of the same law of the spirit and he that breaks one breaks all therefore all righteousness is hid and covered in the wicked even so the true keeping of the law of the spirit of faith in any part of it is a nullifying of the whole law of the carnall Command therefore no law of sin and death is found in them all sins and sorrows are hid and covered therefore the man is blessed whose trespass is forgiven whose sin is covered Blessed is the man and he only unto whom the Lord imputeth accounteth or reckoneth not iniquity and in whose spirit there is no guile Amen By Sam Gorton Professor of Christ FINIS

power of the resurrection from the dead as it is said the Lord shall raise him up there is in prayer a Lord-like authority to rise out of that grave of sin and sorrow of death and destruction so as none shall have dominion over it to keep it under for it cannot be held of death but it will remove the stone from the Sepulchre and deface and break open the seal of Herod himselfe though set upon it by the cheif Preists and Pharisees making it as sure as they can it will make the house of the carnall Jews to shake when the Apostles of Christ are gathered together or brought into unity and harmony by that reconciling spirit of interpretation It will make the foundations of the Prison to shake where the spirit of our great Apostle is infringed casting open the doors and laying wast such power to the astonishment of the Jaylors themselves whoever they may be yea it will raise Peter up out of the dungeon and cause his chains to fall off from his hands to his own admiration and wonder In a word prayer hath in it the power and vertue of the resurrection because it is the breathing of the Son of God returned from death to life this word behold he prayeth was an argument sufficient to prove Paul change from a Saul and to be risen up out of that grave and puddle of the Jewish litteral and carnall worships and from that deadly spirit of persecution which ever accompanies such maner of services Thirdly prayer hath in it the power of pardon and forgivenesse of sins for if he have committed sins they shall be forgiven him or in the present tence as the word will bear they are forgiven him that is to every one that partakes in this prayer of faith To commit sin here is to be understood in a two-fold respect that is negatively and affirmatively of which the breach of law being sin doth consist now to sin and prove a delinquent in omitting and not doing that which is required is to neglect and leave undone that which the carnal commandement according to the strict spirit of a Pharisee calls for such sin or missing of the rule of the carnall commandement standing in outward ordinances is here to be understood which is the onely sin condemned by a carnall Jew and this law the prayer of faith doth rout ravell undo and abrogate with respect unto the obligation thereof in the true intent of a Pharasaical Jew And against this law doth true prayer sin in all its supplications intercessions and requests for the prayer of faith observes not in the least in any point that law of the spirit of bondage which onely obligeth to the law of the flesh nor can it keep and perform that spirit of enmity which Christ Jesus nailes to his Crosse and slays in himselfe and therefore a sinne in a Saint in way of negation against the affirmative part of the law of the flesh Againe there is a sin committed affirmatively and that is by reall acting and doing according to the law of the spirit of life which is in Christ Jesus our Lord which the wisdome of man in that carnall law forbids and that under the penalty of errour schism heresie pride blasphemy and death it self For every point of the law of the spirit rightly composed according to the prin ciples and grounds of faith is most heinous wicked detestable sinfull and abominable in the eyes of a carnal man Now the breach disannulling and abrogating of the carnall command for which the Jewes so hated Christ is the truth of the matter the reality and ever carries in it the remission pardon and forgivenes of sins in the Saints as surely as the breach of the law of the spirit and that everlasting Covenant of God carries in it guilt crime and is the condemnation of the world For every sin and blasphemy against the Son of man that is against the wisdome will power and authority of the arme of flesh shall be forgiven or it is forgiven for it hath the acquittance general discharge and release in it self but he that speaks aagainst the holy spirit that is against that law of the spirit or spirituall estate of that holy one of God it shall never be forgiven that is he that breaks the law of the spirit in any word or thing as the phrase imports it hath in it that guilt which can never be wiped out neither in this world that is in time present nor in the world or time that is to come or not in this world that is in the conscience of the party so made guilty nor in the world to come that is in that sentence of the righteous Judge which doth for ever adjudg and condemn it so that as the breach of the spiritual law hath in it an eternall guilt unseperably and enevitably fastned unto it and accompaning the same even so hath the breach or abrogation of the carnall law an everlasting pardon and acquittance before God fastned unto and ever accompaning the same Note in this point that the Levitical law which the Apostle apposeth to the law of an endlesse life doth not condemn because men fall short in some particulars of the fulfilment of the same but it condemns and is death unto him that walks according to the same or lives thereafter Therefore our Apostle saith If ye live after the flesh ye shall dye that is if yee live according to the law of the carnall commandement for by it no flesh can be justified or if yee minde the things of the flesh that is as the word signifies if ye frame form or fashon things unto your selfe according to the carnall command art or reason of man concerning the affairs of God it is death but to live after the spirit that is the law of the spirit or spirituall law is life and peace or to minde the things of the spirit that is to form frame and fashion things spiritually that is life and peace and as the one of these is sin according to mans wisdome and his accounts even so is the other sin according to Gods wisdome and his reckoning and account judgement and doom passed upon it by an eternall and unchangeable sentence There is pardon then and power of forgivenesse in prayer because it is God that sitteth upon that throne of grace judging unto justification who then shall condemn for it the spirit of grace and supplication whereof prayer doth consist yea it is the Son of God who is justified who then shal lay any thing to the charge of Gods chosen that holy one of God For wherever the spirit and vertue of Christ is there is power to forgive sins therefore he saith to stop the mouth of those legall Pharisees whether is it easier to say thy sins are forgiven or to say take up thy bed and walke but that you may know that the Son of man hath power to forgive sins on earth therefore I said

unto thee arise take up thy bed and go thy way into thine house So that to preach the Gospel to the restauration of the soule from the policy that is from the fear terrors and tremblings of the law as at Mount Sinai to bring it unto Zion giving strength to take up that and carry it unto its proper place as that man carried his bed into the proper place which is his house which before had carried him extravagantly and diseasedly abroad wheresoever the Gospel exerciseth its power to raise up any to walk in the way of God before others in prayer or prophesie or any appointment of God according to the nature and season of it as that man is said to walk before them all to their admiration wheresoever the Gosplel is ministred to that effect there is also in that ministration power to forgive sin for the one is of like case and of like difficulty as the other is yea they are both in one act for he that can preach the Gospel to carry sin into its proper place which must be done or else the Gospel is not truly preached he must of necessity remove it from the chosen of God which is the true remitting and passing of it over unto another He that hath power therefore to preach the Gospel to the healing of the Conscience of the palsie sicknesse or tremblings of the law in the dead works thereof or works of death that man hath power to forgive sins on earth for they are inseperable and Christ in that place alluded unto makes them one for first he saith son thy sins be forgiven thee and in the rehearsall of it he saith his speech was arise take up thy bed and walk go thy way into thy house And we know that Christ saith to his Disciples whose sins ye remit they are remitted and whose sins ye retaine they are retained And again what ye binde on earth is bound in heaven and what ye loose on earth is loosed in heaven to walk and work therefore in the things of God according to the power intended by the word of God are of greater concernment then they would think for to preach the Gospel in the revelation of the minde and will of God as to an onely Son or to present our supplications to God as a father from the minde and disposition of an onely son are of no lesse authority and power then to to give sins for to pray with the spirit and to pray with the understanding also that is to pray according to the mystery of Christs meditation and yet with that wisdome and skill of expression as to unfold and explaine it in the minds of others that they may ascend up unto God together therewith as Manoa's Angel in the flame of the sacrifices this and to pardon sin are of like power skill and authority and a like weight lies upon both to whomsoever communicates in them For to pardon sin is not to change or alter the minde of God toward that party but to explaine and interpret the minde of God concerning that party which minde and will of God is the same in that one faith of the Son of God to all the chosen of God and wheresoever it is rightly unfolded and made manifest in the proclamation of peace and reconciliation of God and man in one if the Son of peace be there he accepteth and receivet the same as the right of his inheritance If the Elders pray or prophecy unto health therefore they pray or prophesie to the remission of sins in whomsoeve commucates in the same his sins are forgiven him To conclude this point it concerns us then to know what sin is that we may rightly conceive of it as it is pardonable and also as it not pardonable for there is a sin saith the Apostle John which is not unto death or which is not in death that is it is not in that way of death and there is a sin that is in death I do not say that you shall pray for it that is you shall not pray for the pardon of it because it is not to be pardoned for where Christ is once crucified in the spirit he never is to live in that heart according to the spirit no more then where he is once crucified in the flesh he never lives in that heart according to the flesh Therefore in the next place he exhorts us unto the confession of our faults in the true acknowledgement of them one to another Vers 16. Confesse your faults one unto another and pray one for another that ye may be healed the effectuall fervent prayer of a righteous man availeth much In these observe 1. An exhortation consisting of two parts 1. To confesse faults one to another 2. To pray one for another 2. The end wherefore That ye may be healed 3. A reason ground or cause drawn from the nature of prayer which is two-fold 1. It is effectuall 2. It is fervent 4. The qualitie of the person praying that is A righteous man 5. The issue or event of such prayer It avayleth much 1. ANd first for confession of faults sins or oberations from a law For where no law is there is no transgression for sinne is the transgression of a law or as the word is the withoutnesse of a rule Now there is the law of the flesh or carnall commandement which is the law of sinne and death and there is the law of the spirit or power of faith which is the perfect rule of righteousnesse or law of the spirit of life in Christ Jesus Now the carnall commandement or perfunctory and fading ordinances may be broken yea abrogated and nayled to the crosse as that which is against us and yet forgiven for every breach or piercing through of the sonne of man that is mans institutions and appoyntments composed by that carnall law shall be forgiven or are forgiven for the disannulling of mans wisdome and in that respect to become a foole is the establishment of Gods wisdome in the removall of all guilt and condemnation from the soule And there is the law of the spirit or of that holy Ghost which if a man speake a word against intentionally or blaspheme and pierce through that is abrogate or make a nullity of it It shall never be forgiven neither in this world nor in the world to come that is neither in the present mind and conscience of him that so doth nor in that holy mind and judgment of Christ from passing sentence against it being so remote and at such a distance from it and contrary unto it for the abrogation of the law of the spirit is no lesse then to disannull that wisdome of God in Christ by which device only the sin and guilt of the sons of men is taken away and no other way for else-where the redemption of the soule ceaseth for ever Confession of sins then one to another This phrase one to another is of like nature as