Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	know_v	life_n	love_v	8,582	5	6.6638	4	true

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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

where the Holy Ghost saith That by unfeigned and hearty love we may have assurance and yet neither there nor any where else would have us trust to our Sanctification so vers 7. He that doth righteousness is righteous as he is righteous Secondly If poverty of spirit which emptieth us of all confidence in our selves may evidence a Man's Iustification without trusting to it then may Sanctification without trusting to it but the former is true therefore also the latter Thirdly If it be an ordinance of God to evidence our Iustification by our Sanctification then we may do this without trusting to it but that is apparent from 2 Pet. 1. 10. Ergo. Error 68. Faith justifies an Unbeliever that is that Faith that is in Christ justifieth me that have no Faith in my self Confutation 68. This is contrary to Hab. 2. 4. For if the Just shall live by his Faith then that Faith that justifies is not in Christ. So Iohn 3. ult He that believeth not the wrath of God abideth on him It is not another's Faith will save me Error 69. Though a Man can prove a gracious work in himself and Christ to be the Author of it if thereby he will prove Christ to be his this is but a sandy foundation Confutation 69. This is contrary to these Scriptures Iohn 14. 21. and 28. He that keepeth my Commandments is he that loveth me and he that loveth me shall be loved of my Father and I will love him and will shew my self unto him 1 John 3. 14. We know that we have passed from death to life because we love the Brethren And 1 John 5. 12. He that hath the Son hath life therefore he that can prove that he hath spiritual life may assure himself that he hath Christ. Error 70. Frequency or Length of Holy Duties or trouble of Conscience for neglect thereof are all signs of one under a Covenant of Works Confutation 70. This is contrary to these Scriptures 1 Cor. 15. 58. Be abundant always in the work of the Lord If the Faithful in Christ Jesus be commanded to abound always in the work of the Lord that is Holy Duties then frequency in Holy Duties is no sign of one under a Covenant of Works but the former is true therefore also the latter as also 1 Thess. 4. 17 18. Psal. 55. 17. Evening and morning and noon will I pray and make a noise and he will hear me and elsewhere Seven times a day do I praise thee Psalm 119. 146. Psal. 1. 2. So also contrary is the third branch to these Scriptures 2 Cor. 7. 8. 11. the Corinthians were troubled in Conscience and sorrowed that they had neglected the holy duties of Church-Censure towards the incestuous person and Esa. 64. 7. and 8. Cant. 5. 2. Rom. 7. 19. I do not the good I would which he lamenteth and complaineth of Error 71. The immediate revelation of my good estate without any respect to the Scriptures is as clear to me as the voice of God from heaven to Paul Confutation 71. This is contrary to Iohn 14. 26. He shall teach you all things and bring all things to your remembrance c. Whence we reason thus If the Spirit reveal nothing without concurrence of the Word then this revelation of the Spirit without respect to the Word is not clear nor to be trusted but the Spirit doth reveal nothing but with respect to the Word for Iohn 14. 26. If the office of the Spirit be to Teach and to bring to remembrance the things that Christ hath Taught us Esay 8. 20. Whatever Spirit speaks not according to this Word there is no light there Error 72. It is a Fundamental and Soul-damning Error to make Sanctification an evidence of Justification Confutation 72. This is contrary to these Scriptures Rom. 8. 1. They that walk after the Spirit are freed from condemnation and are in Christ and so Justified So 1 Iohn 3. 10. in this are the children of God known c. Error 73. Christ's work of Grace can no more distinguish between an Hypocrite and a Saint then the Rain that falls from Heaven between the Just and the Unjust Confutation 73. This proposition being general includes all gracious Works and being so taken is contradicted in the Parable of the Sower Mat. 13. 20 21 22. where the good ground is distinguished from the stony by this that it brings forth fruit with patience so Hebr. 6. 9. there is something better in the Saints than those common gifts which are found in Hypocrites Error 74. All verbal Covenants or Covenants expressed in words as Church Covenants Vows c. are Covenants of Works and such as strike Men off from Christ. Confutation 74 First This is contrary to Scripture Esay 44. 5. One shall say I am the Lord 's and another shall call himself by the name of the God of Iacob Rom. 10. 10. With the mouth confession is made to salvation Secondly Contrary to Reason for then the Covenant of Grace is made a Covenant of Works by the Writing Reading and Preaching of the same for they are verbal expressions of the Covenant on God's part as Church-Covenants verbally express our closing herewith Error 75. The Spirit giveth such full and clear evidence of my good estate that I have no need to be tried by the fruits of Sanctification this were to light a Candle to the Sun Confutation 75. This opinion taken in this sense that after the Spirit hath testified a Man's good estate the person need not to be tried by the fruit of sanctification is contrary to the scope of the whole first Epistle of Saint Iohn where variety of arguments are propounded to all Believers in common 1 Iohn 5. 13. to distinguish the persons of Believers from Unbelievers the water is annexed to the Spirit and blood 1 Iohn 5. 8. Error 76. The Devil and Nature may be cause of a gracious Work Confutation 76. The words are unsavoury and the position unsound for taking gracious according to the language of the Scripture gracious words Luke 4. 22. Let your speech be gracious gracious words are such as issue from the saving Grace of Christ's Spirit in-dwelling in the Soul which neither the Devil nor Nature is able to produce for Christ professeth John 15. 3 4. Without me ye can do nothing nothing truly gracious John 3. Whatever is born of the flesh is flesh And Rom. 7. 18. In my flesh dwells no good truly spiritual and gracious Gen. 6. 5. Every imagination of the thoughts of a Man's heart is evil and that continually Besides the Devil is that evil and wicked one onely wickedness an adversary to God's grace and glory that which is contrary to corrupt nature and the hellish nature of Satan and above the power of both they cannot be the causes of gracious works Error 77. Sanctification is so far from evidencing a good estate that it darkens it rather and a Man may more clearly see Christ when he seeth no

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