Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	sin_n	true_a	4,199	5	5.1283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65392	A short story of the rise, reign, and ruin of the Antinomians, Familists, and libertines that infected the churches of New-England and how they were confuted by the assembly of ministers there as also of the magistrates proceedings in court against them : together with God's strange remarkable judgements from heaven upon some of the chief fomenters of these opinions : and the lamentable death of Mrs. Hutchison : very fit for these times, here being the same errors amongst us, and acted by the same spirit : published at the instant request of sundry, by one that was an eye and ear-witness of the carriage of matters there.	Winthrop, John, 1588-1649.; Weld, Thomas, 1590?-1662.	1692 (1692)	Wing W1270; ESTC R6157	84,225	86

as many as received him even to them that believed on his Name Mark 16. 16. He that believeth shall be saved Secondly to affirm there must be Faith on mans part to receive Christ is not to undermine Christ but to exalt him according to these Scriptures Ioh. 3. 33. He that believeth hath put to his Seal that God is True and so honours Gods Truth which cannot undermine Christ Rom. 4. 20. But was strong in the Faith giving Glory to God c. Error 29. An Hypocrite may have these two witnesses 1 Ioh. 5. 5. that is to say the Water and Blood Confutation 29. No Hypocrite can have these two witnesses Water and Blood that is true Justification and Sanctification for then he should be saved according to these Scriptures Rom. 8. 30. 2 Thes. 2. 13. Acts 26 18. Error 30. If any thing may be concluded from the Water and Blood it is rather Damnation than Salvation Confutation 30. This is contrary to the Scripture last mentioned Error 31. Such as see any Grace of God in themselves before they have the assurance of Gods Love sealed to them are not to be received Members of Churches Confutation 31. This is contrary to Acts 8. 37 38. where the Eunuch saw his Faith only and yet was presently baptized and therefore by the same ground might be admitted Error 32. After the revelation of the Spirit neither Devil nor Sin can make the Soul to doubt Confutation 32. This position savours of Error else Asaph had not the revelation of the Spirit seeing he doubted Psal. 73. 13. whether he had not cleansed his heart in vain and that God had forgotten to be gracious then also Faith should be perfect which was never found no not in our Father Abraham Error 33. To act by vertue of or in obedience to a command is legal Confutation 33. So is it also Evangelical the Mystery of the Gospel is said to be revealed for the obedience of Faith Rom. 16. 25. Also the Lord Jesus is said to be the author of Salvation to all that obey him Heb. 5. 9. If we love Christ we are to keep his Commandments Joh. 14. 29. Error 34. We are not to Pray against all sin because the old Man is in us and must be And why should we Pray against that which cannot be avoided Confutation 34. This is contrary to 1 Thess. 5. 23. 1 Cor. 13. 7. Error 35. The efficacy of Christ's death is to kill all activity of Graces in his Members that he might act all in all Confutation 35. This is contrary to Rom. 6. 4. Our old man is crucified wit●… him that the body of sin might be destroyed that we should not serve sin contrary also to Heb. 4. 14. That he might through death destroy him c. and 1 Ioh. 3. 8. Whence we infer that if Christ came to destroy the body of sin to destroy the Devil to dissolve the Works of the Devil then not to kill his own graces which are the works of his own Spirit Error 36. All the activity of a Believer is to act to sin Confutation 36. Contrary to Rom. 7. 15. as also to Gal. 5. 17. The Spirit lusteth against the Flesh. Error 37. We are compleatly united to Christ before or without any Faith wrought in us by the Spirit Confutation 37. The term united being understood of that spiritual relation of men unto Christ whereby they come to have life and right to all other blessings in Christ 1 Joh. 5. 12. He that hath the Son hath life And the term compleatly implying a presence of all those bands and ligaments and means as are required in the Word or are any ways necessary to the making up of the union we now conceive this assertion to be erroneous contrary to Scripture that either expresly mentioneth Faith when it speaketh of this union Ephes. 3. 17. That Christ may dwell in your hearts by Faith Gal. 2. 20. Christ liveth in me by Faith or ever implyeth it in those phrases that do express union as coming to Christ Iohn 6. 35. and eating and drinking Christ vers 47. compared with v. 54. having the Son 1 Iohn 5. 12. and receiving Christ Iohn 1. 12. and Marriage unto Christ Ephes. 5. 32. if there be no dwelling of Christ in us no coming to him no receiving him no eating nor drinking him no being married to him before and without Faith but the former is true therefore also the latter Error 38. There can be no true closing with Christ in a promise that hath a qualification or condition expressed Confutation 38. This opinion we conceive erroneous contrary to Esay 55 1 2. Ho! every one that thirsteth come ye to the waters Mat. 11. 28. Come to me all ye that are weary and heavy laden John 7. 37. If any man thirst let him come to me and drink Revel 22. 17. Let him that is athirst come Mark 1. 15. Repent and believe the Gospel if the word indefinitely be sanctified for the begetting of Faith if the Gospel it self be laid down in a conditional promise if the Apostles and Prophets and Christ himself have laid hold upon such Promisea to help to Union and closing with himself then there may be a true closing with Christ in a Promise that hath a qualification or condition expressed Error 39. The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ. Confutation 39. This is contrary to express words of Scripture Joh. 5. 39. Search the Scriptures for they testifie of me Act. 10 43. To him give all the Prophets witness Rom. 3. 21. The righteousness of God witnessed by the Law and the Prophets Esay 8. 20. To the Law and to the Testimony Act. 17. 11. The Bereans were more noble in that they searched the Scriptures daily If the Prophets give witness to Christ if his righteousness be witnessed by Law and Prophets and that they be noble that daily search the Scriptures and that Christ so far alloweth their Testimony of him that the Scripture saith there is no light but in and according to them then the due searching and knowledge of Scriptures is a safe way to search Christ but the former is true and therefore also the latter Error 40. There is a testimony of the Spirit and voice unto the Soul meerly immediate without any respect unto or concurrence with the Word Confutation 40. This immediate revelation without concurrence with the word doth not onely countenance but confirm that opinion of Enthusiasme justly refused by all the Churches as being contrary to the perfection of the Scriptures and perfection of God's wisdom therein That which is not revealed in the Scripture which is objectum adaequatum fidei is not to be believed but that there is any such revelation without concurrence with the Word is no where revealed in the Scripture Ergo. 1 Cor. 4. 16. Presume not above that which is written Again if there be any immediate

Righteousness by Faith Phil. 3. 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legal and Evangelical righteousness is no unsafe speech but such is this Rom. 9. 31 32. Israel found not righteousness because they sought it of the Law and not of or by Faith so Rom. 10. 5 6. The Righteousness of Faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirms the one denies the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a Man's justification you have this phrase yea twice in the same verse Phil. 3. 5. Not having mine own righteousness which is of the Law but that which is through the Faith of Christ And again The righteousness which is of God by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo it is no unsafe speech yea it must be said on the contrary from those grounds that to say a Man is justified before Faith or without Faith is unsafe as contrary to the language of the Scriptures And for the second part that we must say we are justified by Christ it is true so far as that it cannot be denied nor is it unfound or unsafe at all so to speak but if it mean a must of necessity always or onely so to speak as it is here set in opposition to the phrase of being justified by Faith then it is utterly false for as much as the Scripture leads us along in the way of other expressions ordinarily and the Apostle gives us the truth of doctrine and soundness of phrase together Rom. 10. 3. Christ is the end of the Law for righteousness to every one that believeth 2. To evidence justification by sanctification or graces savours of Rome Answer Not so 1. Rome acknowledgeth not justification in our common sense Scil. by righteousness imputed 2. Rome denies evidencing of our justification and peace with God and teacheth Doctrine of doubting and professeth that a Man cannot know what God will do with him for life or death unless by special revelation which is not ordinary but if they mean old Rome or Paul's Rome to which he Wrote it 's true that it savours of the Doctrine that they received as appeareth Rom. 8. 28. All things co-work for good the evil of every evil being taken away which is a point of justification and this is propounded under the evidence of the love of God to them that love him because Rom. 8. 2 9 13 14. the evidencing of our being in Christ freedom from condemnation and adoption is prosecuted by arguments from sanctification as by having the spirit being led by the spirit walking after the spirit mortifying the deeds of the flesh by the spirit and if hereto were added the Doctrine of Sr. Iohn so abundant this way in his first Epistle whereof I have already made mention I doubt not but it was the Faith of the Church of Rome that then was so that the speech is unsavoury and casting a foul aspersion on a good thing expressed in the Scriptures but as for the point it self that is included we refer it to it's place to be discussed when it is rightly stated 3. If I be holy I am never the better accepted of God if I be unholy I am never the worse this I am sure of he that hath elected me must save me Answ. These words savour very ill and relish of a careless and ungracious spirit for howsoever we grant that our acceptation unto justification is always in and through Christ the same in God's account yet this expression imports that though a Man's conversation be never so holy and gracious yet he can expect never the more manifestation of God's kindness and love to him contrary to Psal. 50. ult To him that orders his conversation aright I will shew the salvation of God and Iohn 14. 21. It implies Secondly that though a Man's conversation be never so vile and sensual yet he need not fear nor expect any farther expression of God's displeasure and anger to break forth against him or withdrawings of his favour from him contrary to Psal. 51. 8 11 12. where God breaks David's bones for his sin and Ionah 2. 4. Ionah was as one cast out of God's presence and 2 Chron. 15. 2. If you forsake him he will forsake you And in a word it imports as if God neither loved righteousness nor hated wickedness contrary to Psal. 45. 6 7. and did take no delight in the Obedience of his People contrary to Psal. 147. 11. The Lord delighteth in those that fear him c. As concerning the last clause He that hath elected me must save me it is true the foundation of God's election remaineth sure yet it is as true that whom he chuseth he purposeth to bring to Salvation through Sanctification of the Spirit 2 Thes. 2. 13. 4. If Christ will let me sin let him look to it upon his honour be it Answ. This resorts the Lord's words upon himself Prov. 4. 22 24. Keep thine heart c. Ponder thy Paths c. and therefore no less blasphemous and is contrary to the professed practice of David Psal. 18. 23. I was upright before him and kept my self from mine iniquity The latter clause puts the cause of God's dishonour upon himself no less blasphemous than the former and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves 5. Here is a great stir about graces and looking to hearts but give me Christ I seek not for graces but for Christ I seek not for promises but for Christ I seek not for Sanctification but for Christ tell not me of meditation and duties but tell me of Christ. Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces contrary to that in Joh. 1. 16. Of his fulness we all received and grace for grace and between Christ and his Promises contrary to Gal. 3. 13 14. Christ was made a curse that we might receive the promise of the Spirit and Luk. 1. 70. with 74. And betwixt Christ and all holy duties contrary to Tit. 2. 14. and therefore hold forth expressions not agreeing to wholsome Doctrine 6. A living Faith that hath living fruits may grow from the living Law Answ. This whole speech is utterly cross to the sound form of Words required 2 Tim. 1. 13. Hold fast the form of sound words 1. That a Hypocrite may have a living Law is contrary to Iam. 2. 17. where the hypocrites faith is called a dead Faith 2. That a hypocrite may bring forth living fruit is contrary to that Heb. 9. 14. 3. That all this grows from a living law contrary to 2 Cor. 3. 6. where the Law is called a killing Letter and to Gal. 3. 21. If there had been a law which could have

for redress c. was by authority and counsel of the Nobles Ezr. 10. 8. 2. That this course of Mr. Wheelw did tend directly to the great hinderance of publick utility for when Brethren shall look one at another as enemies and persecutors c. and when people shall look at their Rulers and Ministers as such and as those who go about to take Christ and Salvation from them How shall they join together in any publick Service How shall they cohabit and trade together How hardly will they submit to such Over-seers How will it hinder all affairs in Courts in Towns in Families in Vessels at Sea c. and what can more threaten the dissolution and ruine of Church and Common-wealth Lastly if it be alledged that such warlike terms are used by Christ and his Apostles in a Spiritual sense we deny it not but we desire that the usual manner of their applying them may also be considered for Paul saith 1 Cor. 9. So fight I c. I beat down my body c. 1 Tim. 6. 12. Fight the good fight of Faith lay hold on eternal life and 1 Pet. 2. 11. and Iam. 4. 1. there is speech of the fight of our lusts and Ephes. 6. 11. he bids them put on Armour but it is to resist the Devil not flesh and blood not to fight against their Brethren toward whom he forbids all bitterness and clamour c. Ephes. 4. And when he speaks of Spiritual Weapons 2 Cor. 10. he doth not draw them out against the persons of brethren but against high thoughts and imaginations c. And if Mr. Wheelwright had found out any such among us and planted his battery against them by sound Arguments he had followed our Apostolick rule Christ indeed threatneth to fight against the Nicholaitans with the Sword of his Mouth and if Mr. Wheelwright had known any such here as certainly as Christ knew those he might have been justified by the example otherwise not Therefore to conclude seeing there be of those who dissent from Mr. Wheelwright his Doctrines who have denied themselves for the love of Christ as far as he hath done and will be ready by God's grace to do and suffer for the sake of Christ and the honour of free-Grace as much as himself for such to be publickly defamed and held forth as Enemies to the Lord Jesus and persecutors like Herod and Pilate and the uncircumcised Heathen c. cannot proceed from a charitable Mind nor doth it savour of an Apostolick Gospel-like Brotherly Spirit Mistriss Hutchison being banished and confined till the season of the year might be fit and safe for her departure she thought it now needless to conceal her self any longer neither would Satan lose the opportunity of making choice of so fit an instrument so long as any hope remained to attain his mischievous end in darkening the saving truth of the Lord Jesus and disturbing the peace of his Churches Therefore she began now to discover all her mind to such as came to her so that her opinions came abroad and began to take place among her old disciples and now some of them raised up questions about the Immortality of the Soul about the Resurrection about the Morality of the Sabbath and divers others which the Elders finding to begin to appear in some of their Churches they took much pains both in publick and private to suppress and following the scent from one to another the root of all was found to be in Mistriss Hutchison whereupon they resorted to her many times labouring to convince her but in vain yet they resorted to her still to the end they might either reclaim her from her errors or that they might bear witness against them if occasion were For in a Meeting of the Magistrates and Elders about suppressing these new-sprung errors the Elders of Boston had declared their readiness to deal with Mistriss Hutchison in a Church-way if they had sufficient testimony for though she had maintained some of them sometimes before them yet they thought it not so orderly to come in as Witnesses whereupon other of the Elders and others collecting what they had heard from her own Mouth at several times drew them into several heads and sent them to the Church of Boston whereupon the Church with leave of the Magistrates because she was a prisoner sent for her to appear upon a Lecture-day being the 15th of the first Moneth and though she were at her own house in the Town yet she came not into the Assembly till the Sermon and Prayer were ended pretending Bodily infirmity when she was come one of the Ruling Elders called her forth before the Assembly which was very great from all the parts of the Country and telling her the cause why the Church had called her read the several heads which were as followeth 1. That the Souls of all Men in regard of generation are mortal like the Beasts Eccles. 3. 18. 2. That in regard of Christ's purchase they are immortal so that Christ hath purchased the Souls of the wicked to eternal pain and the Souls of the elect to eternal peace 3. Those who are united to Christ have in this life new bodies and Two bodies 1 Cor. 6. 19. she knows not how Jesus Christ should be united to these our fleshly Bodies 4. Those who have union with Christ shall not rise with the same fleshly bodies 1 Cor. 15. 44. 5. And that the resurrection mentioned there and in Ioh. 5 28. is not meant of the resurrection of the body but of our union here and after this life 6. That there are no created graces in the Saints after their union with Christ but before there are for Christ takes them out of their hands into his own 7. There are no created graces in the humane nature of Christ but he was only acted by the power of the God-head 8. The Image of God wherein Adam was made she could see no Scripture to warrant that it consisted in holiness but conceived it to be in that he was made like to Christ's Manhood 9. She had no Scripture to warrant that Christ's Manhood is now in Heaven but the body of Christ is his Church 10. We are united to Christ with the same union that his humanity on earth was with the Deity Ioh. 17. 21. 11. She conceived the Disciples before Christ his death were not converted Matth. 18. 3. 12. There is no evidence to be had of our good estate either from absolute or conditional promises 13. The Law is no rule of life to a Christian. 14. There is no Kingdom of Heaven in Scripture but only Christ. 15. There is first engraffing into Christ before union from which a Man might fall away 16. The first thing God reveals to assure us is our election 17. That Abraham was not in a saving estate till the 22 oh of Gen. when he offered Isaac and saving the firmness of God's election he might have perished notwithstanding any work