Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	life_n	union_n	9,828	5	9.8632	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96714	Antinomians and familists condemned by the synod of elders in Nevv-England: with the proceedings of the magistrates against them, and their apology for the same. Together with a memorable example of Gods iudgments upon some of those persons so proceeded against.	Winthrop, John, 1588-1649,; Weld, Thomas, 1590?-1662,	1644 (1644)	Wing W3094; Thomason E251_10; ESTC R212499	69,974	70

the houses of such as had it to spare this were to an immediate publick good yet it were sedition If Jeremy when hee taught the Jews that they ought to set free their Hebrew servants had also incited the servants to free themselves this had not been free from sedition yet it had not been against publick utility But they alledge the examples of Jehojadah who caused a disturbance yet without sedition wee answer that case was very unlike to ours for Jehojadah being High Priest was also protector of the true King and so chiefe Governour of the Civill State and Athaliah being a meere usurper hee did no other then if a lawfull King should assemble his Subjects to apprehend a Rebell and though a Prince or Governour may raise a party to suppresse or withstand publick enemies or other evils yet it doth not follow that a private man or a Minister of the Gospel may do the like we read Nehem. 5.7 that hee raised a great assembly against those who did oppresse their brethren but wee read not that Ezra did so upon the disorders which hee complained of and yet that which hee did in assembling of the people for redresse c. was by authority and counsell of the Nobles Ezra 10.8 2. That this course of Mr. Wheel did tend directly to the great hinderance of publike utility for when brethren shall looke one at another as enemies and persecutors c. and when people shall looke at their Rulers and Ministers as such and as those who goe about to take Christ and salvation from them how shall they joyne together in any publike service how shall they cohabite and trade together how hardly will they submit to such Over-seers how will it hinder all affaires in Courts in Townes 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 alleadged that such warlike termes are used by Christ and his Apostles in a spirituall sense we deny it not but we desire that the usuall manner of their applying then may be also considered for Paul saith 1 Cor. 9. So fight I c. I beate downe my body c. 1 Tim. 6.12 Fight the good fight of faith lay hold on eternall life and 1 Pet. 2.11 and Jam. 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 Devill not flesh and bloud not to fight against their brethren towards whom he forbids all bitternesse and clamour c. Eph. 4. And when he speaks of spirituall weapons 2 Cor. 10. he doth non draw them out against the persons of brethren but against high thoughts and imaginations c. And if Mr. Wheel had found out any such among us and planted his battery against them by sound arguments he had followed our Apostolike rule Christ indeed threatneth to fight against the Nicholairans with the sword of his mouth and if Mr. Wheel had knowne any such here as certainly as Christ knew those he might have beene justified by the example otherwise not Therefore to conclude seeing there be of those who diffent from Mr. Wheel his doctrines who have denied themselves for the love of Christ as farre as be hath done and will be ready by Gods grace to doe and suffer for the sake of Christ and the honour of Free-grace as much as himselfe for such to be publikely 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 Apostolike Gospel-like brotherly spirit Mistris Hutchison being banished and confined till the season of the yeere might be fit and safe for her departure she thought it now needlesse to conceale herselfe any longer neither would Satan lose the opportunity of making choyce of so fit an instrument so long as any hope remained to attaine his mischievous end in darkning 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 soule about the resurrection about the morality of the Sabbath and divers others which the Elders finding to begin to appeare in some of their Churches they took much paines both in publike and private to suppresse and following the sent from one to another the root of all was found to be in Mistris Hutchison whereupon they resorted to her many times labouring to convince her but in vaine yet they resorted to her still to the end they might either reclaime her from her errours or that they might beare witnesse against them if occasion were For in a meeting of the Magistrates and Elders about suppressing these new sprung errours the Elders of Boston had declared their readinesse to deale with Mistris 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 which they had heard from her owne mouth at severall times drew them into severall 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 appeare upon a Lecture day being the fifteenth of the first moneth and though she were at her owne house in the Towne yet she came not into the Assembly till the Sermon and Prayer were ended pretending bodily infirmity when she was come one of ruling Elders called her forth before the Assembly which was very great from all the parts of the Countrey and telling her the cause why the Church had called her read the severall heads which were as followeth 1. That the soules of all men in regard of generation are mortall like the beasts Eccl. 3.8 2. That in regard of Christs purchase they are immortall so that Christ hath purchased the soules of the wicked to eternall paine and the soules of the elect to eternall peace 3. Those who are united to Christ have in this life new bodies and 2 bodies 1 Cor. 6.19 she knowes not how Jesus Christ should be united to this 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 John 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 owne 7. There are no created graces in the humane nature of Christ but he was onely 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 holinesse but conceived it to be in that he was made like to Christs manhood 9. She had no Scripture to warrant that Christs 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 Jo. 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 conditionall promises 13. The Law is no rule of life to a Christian 14. There is no Kingdome of Heaven in Scripture but onely Christ 15. There is first engraffing into Christ before union from which a man might fall away 16. The first thing God reveales to assure us is our election 17. That Abraham was not in a saving estate till the 22. chap. of Gen. when hee offered Isaac and saving the firmenesse of Gods election he might have perished notwithstanding any work of grace that was wrought in him till then 18. That union to Christ is not by faith 19. That all commands in the word are Law and are not a way of life and the command of faith is a Law and therefore killeth she supposed it to be a Law from Rom. 3.27 20. That there is no faith of Gods elect but assurance there is no faith of dependance but such as an hypocrite may have and fall away from proved John 15. for by that she said they are in Christ but Christ is not in them 21. That an hypocrite may have Adams righteousnesse and perish and by that righteousnes he is bound to the Law but in union with Christ Christ comes into the man and he retaines the seed and dieth and then all manner of grace in himselfe but all in Christ 22. There is no such thing as inherent righteousnesse 23. We are not bound to the Law no not as a rule of life 24. We are dead to all acts in spirituall things and are onely acted by Christ 25. Not being bound to the Law it is not transgression against the Law to sinne or breake it because our sinnes they are inward and spirituall and so are exceeding sinfull and onely are against Christ 26. Sanctification can be no evidence at all of our good estate 27. That her particular revelations about future events are as infallible as any part of Scripture and that she is bound as much to beleeve them as the Scripture for the same holy Ghost is the author of them both 28. That so farre as a man is in union with Christ he can doe no duties perfectly and without the communion of the unregenerate part with the regenerate 29. That such exhortations as these to worke out our salvation with feare to make our calling and election sure c. are spoken onely to such as are under a Covenant of workes All which she did acknowledge she had spoken for a coppy of them had been sent to her divers dayes before and the witnesses hands subscribed so as she saw it was in vaine to deny them then she asked by what rule such an Elder could come to her pretending to desire light and indeede to entrappe her to which the same Elder answered that he had beene twice with her and that he told her indeed at St. Ives that he had beene troubled at some of her speeches in the Court wherein he did desire to see light for the ground and meaning of them but he professed in the presence of the Lord that he came not to entrap her but in compassion to her Soule to helpe her out of those snares of the Devill wherein he saw she was entangled and that before his deparure from her he did beare witnesse against her opinions and against her spirit and did leave it sadly upon her from the word of God then presently she grew into passion against her Pastor for his speech against her at the Court after the sentence was passed which he gave a full answer unto shewing his zeale against her errors whereupon she asked for what errors she had beene banished professing withall that she held none of these things she was now charged with before her imprisonment supposing that whatsoever should be found amisse would be imputed to that but it was answered as the truth was that she was not put to durance but onely a favourable confinement so as all of her Family and divers others resorted to her at their pleasure But this allegation was then proved false and at her next convention more fully for there were divers present who did know she spake untruth Her answer being demanded to the first Articles she maintained her assertion that the Soules were mortall c. alledging the place in the Eccles cited in the Article and some other Scriptures nothing to the purpose she insisted much upon that in Gen. 1. In the day thou eatest c. thou shalt dye she could not see how a Soule could be immortally miserable though it might be eternally miserable neither could shee distinguish betweene the Soule and the Life and though she were pressed by many Scriptures and reasons alleadged by the Elders of the same and other Churches so as she could not give any answer to them yet she stood to her opinion till at length a stranger being desired to speake to the point and hee opening to her the difference betweene the Soule and the Life the first being a spirituall substance and the other the union of that with the body she then confessed she saw more light then before and so with some difficulty was brought to confesse her error in that point Wherein was to be observed that though he spake to very good purpose and so clearely convinced her as she could not gain-say yet it was evident shee was convinced before but she could not give the honour of it to her owne Pastor or teacher nor to any of the other Elders whom she slighted had so much Then they proceeded to the third fourth and fifth Articles about the body and the refurrection of the old which shee maintained according to the Articles and though shee were not able to give any reasonable answer to the many places of the Scripture and other arguments which were brought to convince her yet shee still persisted in her errour giving froward speeches to some that spake to her as when one of the Elders used this argument that if the resurrection were only our union with Christ then all that are united are the children of the resurrection and therefore are neither to marry nor to give in marriage and so by consequence there ought to bee community of women shee told him that hee spake like the Pharisees who said that Christ had a devill because that Abraham were dead and the Prophets and yet hee had said

ANTINOMIANS AND FAMILISTS CONDEMNED By the SYNOD of ELDERS IN NEVV ENGLAND WITH THE Proceedings of the Magistrates against them And their Apology for the same Together with A Memorable example of Gods Iudgements upon some of those Persons so proceeded against LONDON Printed for Ralph Smith at the signe of the Bible in Cornhill neare the Royall Exchange 1644. A Catalogue of such erroneous opinions as were found to have beene brought into New England and spread under-hand there as they were condemned by an Assembly of the Churches at New Town Aug. 30. 1637. The Errors 1. IN the conversion of a sinner which is saving and gracious the faculties of the soule and workings thereof in things partaining to God are destroyed and made to cease The Confutation 1. This is contrary to the Scripture which speaketh of the faculties of the soule as the understanding and the will not as destroyed in conversion but as changed Luk. 24.45 Christ is said to have opened their understandings Joh. 21.18 Peter is said to be led whither he would not therefore he had a will Againe to destroy the faculties of the soule is to destroy the immortality of the soule Error 2. In stead of them the Holy Ghost doth come and take place and doth all the works of those natures as the faculties of the human nature of Christ do Confutation 2. This is contrary to Scripture which speaketh of God as sanctifying our soules and spirits 1 Thess 5.23 purging our consciences Heb. 9.14 refreshing our memories Joh. 14.26 Error 3. That the love which is said to remain when faith and hope cease is the Holy Ghost Confutation 3. This is contrary to the Scriptures which put an expresse difference betweene the Holy Ghost and love 2 Cor. 6.6 And if our love were the Holy Ghost we cannot bee said to love God at all or if wee did it was because we were personally united to the Holy Ghost Error 4 5. That those that bee in Christ are not under the Law and commands of the word as the rule of life Alias that the will of God in the Word or directions thereof are not the rule whereunto Christians are bound to conforme themselves to live thereafter Confutation 4 5. This is contrary to the Scriptures which direct us to the Law and to the Testimony Esay 8.20 which also speaks of Christians as not being without Law to God but under the Law to Christ 1 Cor. 9.22 Error 6. The example of Christs life is not a patterne according to which men ought to act Confutation 6. This position those actions of Christ excepted which hee did as God of as Mediatour God and Man or on speciall occasions which concerne not us is unfound being contrary to the Scripture wherein the example of Christs life is propounded to Christians as a patterne of imitation both by Christ and his Apostles Mat. 11.29 Learne of mee for I am meek c. 1 Cor. 11.1 Bee yee followers of mee as I am of Christ Ephes 5.2 Walk in love as Christ hath loved us 1 Pet. 2.21 Christ also suffered for us leaving us an example that yee should follow his steps 1 Joh. 2.26 Hee that saith hee abideth in him ought so to walke even as hee hath walked Error 7. The new creature or the new man mentioned in the Gospell is not meant of grace but of Christ Confutation 7. The false-hood of this proposition appeareth from the Scriptures which first propound Christ and the new creature as distinct one from another 2 Cor. 5.17 If any man bee in Christ hee is a new creature Secondly The new man is opposed to the old man the old man is meant of lusts and vices and not of Adams person Ephes 2.22.24 Therefore the new man is meant of graces and vertues and not of the person of Christ Col. 3.9.10 Thirdly The new man is expressely said to consist in righteousnesse and true holinesse Ephes 4.25 and to bee renewed in knowledge Col. 3.10 which are graces and not Christ Error 8. By love 1 Cor. 13.13 and by the armour mentioned Ephes 6. are meant Christ Confutation 8. This position is neere of kin to the former but secondly the opposite 1 Cor. 13. meaneth that love which hee exhorteth Christians to beare one towards another which if it were meant of Christ hee might bee said to exhort them to beare Christ one to another as well as to love one another 2. Faith and hope there mentioned have Christ for their object and if by love bee meant Christ hee had put no more in the latter word then in the two former 3. And besides it may as well bee said Faith in love as Faith in Christ and hope in love as hope in Christ if that were the meaning And by armour Ephes 6. cannot bee meant Christ First because two parts of that armour are Faith and Hope whereof the Scriptures make Christ the object Col. 1.5 Beholding the sted fastnesse of your Faith in Christ 1 Cor. 15.19 If in this life only wee had hope in Christ c. now these graces and the object of them cannot bee the same Secondly a person armed with that armour may bee said to bee a sincere righteous patient Christian but if by the armour bee meant Christ sweete predication should have been destroyed and you might more properly say a Christifyed Christian Error 9. The whole letter of the Scripture holds for a covenant of workes Confutation 9. This position is unsound and contrary to the constant tenor of the Gospel a maine part of the Scriptures which in the letter thereof holds not forth a covenant of works but of grace as appeareth Joh. 3.16 1 Tim. 1.15 Mat. 11.28 Heb. 8.10 11 12. Error 10. That God the Father Son and Holy Ghost may give themselves to the soule and the soule may have true union with Christ true remission of sins true marriage and fellowship true sanctification from the blood of Christ and yet bee an hypocrite Confutation 10. The word true being taken in the sense of the Scriptures this also crosseth the doctrine of Ephes 4.24 where righteousnesse and true holinesse are made proper to him that hath heard and learned the truth as it is in Jesus Error 11. As Christ was once made flesh so hee is now first made flesh in us ere wee bee carryed to perfection Confutation 11. Christ was once made flesh Joh. 1.14 no other incarnation is recorded and therefore not to bee believed Error 12. Now in the covenant of workes a legalist may attaine the same righteousnesse for truth which Adam had in innocency before the fall Confutation 12. Hee that can attaine Adams righteousnesse in sincerity hath his sin truely mortifyed but that no legalist can have because true mortification is wrought by the covenant of grace Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under Grace Error 13. That there is a new birth under the covenant of workes to such a

must keep his wife and children for which hee was presently committed to the Officer The Court reasoned a good while with them both but they were peremptory and would acknowledge no failing and because of their contemptuous speeches and for that they were known to bee very busie persons and such as had offered contempt to the Magistrates for that they were not of their opinion they were dis-franchised and sined William Baulston twenty pounds Ed. Hutchison foety pounds The next morning Ed. Hutchison acknowledged his fault in his mis-behaviour in the face of the Court and so was released of his imprisonment but both were disabled from bearing any publick Office Tho. Marshal Dynely Dier Rich. Gridly ANother day were called foure more of the principall stirring men who had subscribed to the Petition Thomas Marshal the Ferry-man who justifyed the Petition so farre that hee would not acknowledge any fault yet hee answered more modestly then the former therefore hee was not fined but dis-franchised and put out of his place Dynely and Dier had little to say for themselves but perfisting in their justification they were also dis-franchised likewise Rich. Gridly an honest poore man but very apt to meddle in publick affaires beyond his calling or skill which indeed was the fault of them all and of many others in the Country meane condition and weake parts having nothing to say but that he could find no fault c. was dis-franchised Mistris Hutchison ALl these except Mr. Wheelwright were but young branches sprung out of an old root the Court had now to do with the head of all this faction Dux faemina facti a woman had been the breeder and nourisher of all these distempers one Mistris Hutchison the wife of Mr. William Hutchison of Boston a very honest and peaceable man of good estate and the daughter of Mr. Marbury sometimes a Preacher in Lincolnshire after of London a woman of a haughty and fierce carriage of a nimble wit and active spirit and a very voluble tongue more bold then a man though in understanding and judgement inferiour to many women This woman had learned her skil in England and had discovered some of her opinions in the Ship as shee came over which had caused some jealousie of her which gave occasion of some delay of her admission when shee first desired fellowship with the Church of Boston but shee cunningly dissembled and coloured her opinions as shee soon got over that block and was admitted into the Church then shee began to go to work and being a woman very helpfull in the times of child-birth and other occasions of bodily infirmities and well furnished with means for those purposes shee easily insinuated her selfe into the affections of many and the rather because shee was much inquisitive of them about their spiritual estates and in discovering to them the danger they were in by trusting to common gifts and graces without any such witnesse of the Spirit as the Scripture holds out for a full evidence whereby many were convinced that they had gone on in a Covenant of works and were much humbled thereby and brought to inquire more after the Lord Jesus Christ without whom all their gifts and graces all their contributions c. would prove but legall and would vanish all this was well and suited with the publick Ministery which went along in the same way and all the faithful imbraced it and blessed God for the good successe that appeared from this discovery But when shee had thus prepared the way by such wholesome truths then shee begins to set forth her own stuffe and taught that no sanctification was any evidence of a good estate except their justification were first cleared up to them by the immediate witnesse of the Spirit and that to see any work of grace either faith or repentance c. before this immediate witnesse was a Covenant of works whereupon many good soules that had been of long approved godlinesse were brought to renounce all the work of grace in them and to wait for this immediate revelation then sprung up also that opinion of the in-dwelling of the person of the Holy Ghost and of union with Christ and Justification before faith and a denying of any gifts or graces or inherent qualifications and that Christ was all did all and that the soule remained alwayes as a dead Organ and other of those grosse errours which were condemned in the late Assembly and whereof diverse had been quashed by the publick Ministery but the maine and bottom of all which tended to quench all indevour and to bring to a dependance upon an immediate witnesse of the Spirit without sight of any gift or grace this stuck fast and prevailed so as it began to bee opposed and shee being questioned by some who marvelled that such opinions should spread so fast shee made answer that where ever shee came they must and they should spread and indeed it was a wonder upon what a sudden the whole Church of Boston some few excepted were become her new converts and infected with her opinions and many also out of the Church and of other Churches also yea many prophane persons became of her opinion for it was a very easie and acceptable way to heaven to see nothing to have nothing but waite for Christ to do all so that after shee had thus prevailed and had drawn some of eminent place and parts to her party whereof some profited so well as in a few moneths they outwent their teacher then shee kept open house for all commers and set up two Lecture dayes in the week when they usually met at her house threescore or fourescore persons the pretence was to repeate Sermons but when that was done shee would comment upon the Doctrines and interpret all passages at her pleasure and expound dark places of Scripture so as whatsoever the Letter held forth for this was one of her tenents that the whole Scripture in the Letter of it held forth nothing but a Covenant of works shee would bee sure to make it serve her turn for the confirming of her maine principles whereof this was another That the darker our sanctification is the cleerer is our justification And indeed most of her new tenents tended to slothfulnesse and quench all indevour in the creature and now was there no speech so much in use as of vilifying sanctification and all for advancing Christ and free grace and the whole pedegree of the Covenant of works was set forth with all its Complements beginning at Cain If thou dost well shalt thou not bee accepted then it is explained and ratifyed at Mount Sinui and delivered in the two Tables and after sprinkled with the blood of Christ Exod. 24. and so carryed on in the Letter of the Scripture till it bee compleat as the Covenant of Grace by the Spirit seales forgivenesse of sins one of the venters whereon Christ begets children c. and in the end wherefore is all this adoe