Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	justification_n	2,857	5	9.3476	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

the adopted because I said Christ hath left his spiritual goods as Justification Remission Adoption and Eternal Life to his Brethren by spiritual Regeneration and since ye deny this ye must allow That Christ giveth Remission Justification Adoption and Eternal Life to such who are not spiritually regenerated which is a Contradiction to your own Doctrine And your own Doctrine distinguisheth betwixt Regeneration and Adoption Ye grosly abuse me in saying I confound Justification and Sanctification alledging I fall into down-right Popery for on the contrary I assert Justification as it is opposed to Condemnation and according to the most proper and frequent use of the word is distinct from Sanctification as thus Justification is Gods act of his free Grace whereby he forgiveth the sins of all true Believers and Penitents and accepteth and owneth them to be righteous in Christ being cloathed with Christ and his Righteousness imputed freely unto them and whom he hath truly sanctified and begot into a true and real state of inward Holiness Righteousness so that true inward Righteousness and Holiness or Sanctification i● not the Foundation of Justification but a Condition Qualification required in order thereunto and I place inward Righteousness and Holiness no other way than Faith by which men are justified to wit as necessary Conditions and Instruments of Justification all true Believers are cloathed not only with Ch●ist imputed Righteousness in respect of wh●t he hath done and suffered for them ●ut with Ch●ist himself in-dwelling living and ruling in their h●arts making them really hol● and righteous and this is a double cloathing unto them or as the Scarlet that is of a double Die where-with all the true Child●en of Jerusalem from above the Mother of all the faithful are cloathed so that they are not afraid of the Snow according to Prove 31.21 But all such who think that the alone Righteousness of Christ without them while they are not inwardly cloathed with real inward Righteousness will cover them will be greatly disappointed True inward Sanctification and Justification though distinct yea are not divided nor is the one perfect without the other he who is imperfectly sanctified cannot while such be perfectly justified Sanctification is ingredient in the Object of Justification and so is distinct from it for it is only the holy Man whom God justifieth by his act of his free Grace and Favour And therefore Sanctification is in the priority of order tho' not of time before Justification as the Object is prior in order to the Act for as God condemneth none but him who is wicked so he justifieth none but who is ho●y and he justifi●th the Ungodly from their Ungodliness not in it viz. such who had been formerly ungodly being now sanctified he justifieth them and still Justification is as much the free Grace of God as our Sanctification yea both equally his free Gifts and Favour Note that Augustine cap. 26. de spir er lit doth acknowledge a twofold sense of the word Justified in Scripture 1. To make just by the inward effect of Righteousness wrought in men by the Spirit of God 2. To account reckon or repute to be just And many Protestant Writers of great note have acknowledged that twofold sense and for the first they cite Rev. 22.11 He that is just let him be just still or more justified Pag. 106. Ye say It is a great mistake in me to say that Faith is one hand to receive Christ and Love another and ye further say By Faith we receive Christ and by Love we serve him A very unlearned and foolish distinction do we not serve him both by Faith and Love Yea and we receive him by both Faith and Love and by both he dwelleth in our hearts And as ye bring no proof to contradict it so the truth of what I say is manifest for it is the Love of the Heart and Soul as well as Faith that qualifieth it to receive Christ yea Love doth most sweetly embrace Christ for it is the nature of Love to embrace its beloved Object the loving Parent embraceth the loving Child and the loving Child embraceth the loving Parent and one Friend embraceth another Friend and not only receiveth him into his House bu● into his Heart and the ●●ore one said The So●l is more where it lovet● than where it breatheth and al● sensible Souls who know in experience wh●t it is to love Christ wi●l contradict you and say with me That by and with their Love th●t he hath begot in th●m they receive Christ they embrace him and hold him as we●● as by Faith It s●emeth too much it is your want of s●iritual experience in this Love that maketh you talk so widely Yea Faith as it is a fiducial act of the Soul and of the Will and not a bare assent of the Understanding hath Love and Des●●e in it and belonging to the very natu●e and being of it as Augustine said What is it to believe in God by believing to love him and to go into him The virtue of divine Love doth wonderfully knit and unite the hearts of true Believers to Christ and one to another according to Col. 2.2 and this is felt by all that have any measure of the divine Love shed abroad in their hearts and if Love knit the heart to Christ by Love it receiveth him as that which knitteth the Graft to the Tree causeth the Graft to receive the Life and Substance of the Tree into it Ye say In my sixth Paragraph I give up the whole cause if I speak sincerely Answ I speak sincerely and acco●ding to the plain and genuine sence of all the words contained in it and yet I give up none of my Cause to you but still I differ from you considerably for I say in the same Parag●a●h T●at real inward Holiness and Righteo●s●ess as well as Faith are the Instruments whereby ●en are j●stified yet they are not the Foundation and g●o●nd of Justification And as thi● clear●th us of ●opery so it doth not make us one with you unless ye and not I give up your Cause for ye say Only Faith and not real inward Holin●ss and Righteousness a●e t●e Instruments of J●stification Pag. 107. That Paul and other Saints renounced inward Holiness and Righteo●sness after believing for being so much as Instruments of Justification ye can never prove though neither he nor they did build on them but on Christ the alone Foundation of Justification and of Sanctification and all other Blessings and Mercies and to be justified by Works is but a secondary Justification for inward Holiness and Righteousness planted and begot in the Soul is before Works of Righteousness as the Tree is good before it bear good Fruit and as some Worthy Protestants have said A good Tree maketh good Fruit but a Tree cannot bear good Fruit before it be good We are created by an inward Work of Christ's new creating unto good Works and therefore this new Creation

expr●sly affirmed pag. 112. Now let us hear your Answer ye say They had believed in a Christ to come though at present they knew not that ●e was come in the fl●sh till it was further rev●aled to them A●sw At this rate ye make all the Jews throughout the whole World true Believers in Christ because they all profess to believe i● a Christ to come even as ye say Nathaniel and Cornelius believed in a Christ to come But as it was the true Faith to believe in Christ to come before he was come so it was not the true Faith but a great mistake or error at least though pardonable to believe in Christ to come in flesh when the true Christ was already come for their Faith could not be the true Faith which had not the true Object for to believe in a Christ yet to come in the flesh is a false Faith such as the faith is of those hardened Jews who generally believe not in Christ who is already come in the flesh but in a Christ or Messiah whom they imagine yet to come in the flesh And before that Peter preached to Cornelius Christ was crucified and raised again And seeing ye grant Cornelius had not faith in Christ crucified until Peter preached unto him and yet was in a good state ye quite give away your cause Beside that ye meerly alledge it without proof That Cornelius had any sort of Faith of a Christ to come in the flesh at that time for it only appeareth that he was a devout and religious Gentile but no Proselite to the Jewish Religion A Third Instance I gave you of Christs Apostles who had not the true knowledge and faith of Christs Death and Resurrection for some time for it is expresly said in Scripture when Christ told them he was to be put to Death and to rise again the third day They understood it not and yet who will say they were altogether in a state of Damnation Ye are so pinched here that your Cause is desperate and that makes you so angry and fretful Ye say Faith in God without Christ viz. come in the Flesh and crucified c. is not saving citing John 14.6 Acts 4.12 I have answered you it is not in that degree so as to perfect the work of Salvation but yet it hath a preparatory work and may begin it otherwise ye must say the Apostles that were ignorant that Christ should dye were not in any state of Salvation Pag. 95. Ye imagine that ye have got a wonderful advantage saying What then shall we say to his New Doctrine that they may receive it after death Ye further say We shall have a new Quakers Purgatory erected ere long But if ye were not very partial ye might see I did principally argue so with you ad hominem because of your Principle according to your own Doctrine in your Conf ssion of Faith that saith The Souls of the Righteous after Death Note after Death being then made perfect in Holiness are received into the highest Heavens These are the expres● words of your Catechism as I told you cap. 32 sect 1. and that ye say It is a bold Vntruth for they say no such thing there I A●swer Let the Reader but be at the pains to read that place cited cap. 32. s 1. and he shall find it expresly so and therefore the bold Untruth is your own and not mine and if they contradict it in their shorter Catechism by saying at the instant o● death what is that to me they must answer for their own contradictions and not I for them And for my saying after Death it was by way of Hypothesis If I should say And whereas I brought you a Scripture out of Job cap. 33.22 23 24. to show the wonderful dealings workings of God with men on their death bed or at death without the outward Ministry of men to show unto them their Uprightness and the Ransom or Attonement see from v. 14. to v. 30. Even by his own speaking to them in a Dream in a Vision of the Night when deep sleep falleth upon men in slumberings upon the Bed then he openeth the Ears of men and as it is on the Margin he revealeth or uncovereth Heb. and sealeth their Instruction What say ye to this weighty place of Scripture that deserveth so great consideration as holding forth the wonderful love of God towards men in general for the word Man indefinitely is to be understood universally or generally see v. 29. Lo all these things worketh God often times with man and his care over them that where outward helps and means of mens Ministry fail he supplyeth by his own speaking to them yea when deep sleep falleth upon men whether that sleep be understood natural or figurative is not very material to determine and all to keep back their Souls from the Pit and that they may be enlightned with the Light of the living Certainly this place of Scripture hath much in it yea very much more than ye or most are aware of to prove that Gods love and care is exceeding great towards Mankind and his patience and long-suffering is greatly extended towards them to keep back their Souls from the Pit which altogether doth overturn that most cruel and Cannibal-like Doctrine of yours that saith God damneth many Infants to H●ll and universally all who have not have had Christ preached unto them by the Ministry o● men except in some singular cases of Abraham and some others that were Prophets But to this weighty place of Scripture ye say nothing at all but are as mute as a Fish it is a cunning way in you to pass by with a dry foot as ye phrase it that which most pincheth you lest by medling with it ye should not only wet your feet but be in danger to drown your sinking and desperate Cause All sober Protestants as well as others will condemn you for your great uncharity to Damn not only so many Millions of honest Gentiles but of poor Infants that ye say never sinned actually in thought word or deed but meerly for the sin of another that was forgiven to him and thousands more yea not only the Episcopal but many in the Church of Rome are not so uncharitable Your great Uncharitableness maketh you cruel and ha●d-hearted and this begetteth in you a spirit of Persecution But is it not a great sin in you to be so uncharitable when ye have no ground but your own mistakes of some place of Scripture hard to be understood Oh! Repent of this your great sin not only of Un●haritableness towards so great a part of Mankind but of your evil and sinful thoughts of God Almighty rendring him so cruel and so short in his Mercy who hath declared himself to be good unto all and his tender Mercies to be over all his Works and that he is slow to Wrath long-suffering and with much long-suffering he endureth the Vessels of Wrath perfected for

may suffice unto us to beleive what the holy scriptures testifie that because Acts 17 Faith is offered ●nto all men or that God hath given assurance to all men that God hath raised the man Jesus from the dead therefore all shall be accountable to him and be judged by him and whoever shall perish their Destruction shall be for not believing in Jesus Christ who hath been preached unto them pag. 92. Ye say That Moral Honesty is a Meritorious Cause either of Salvation or of any further Discover●e● of saving Grace to men 〈◊〉 a Jesuitical Principle And this ye would fix upon me or us but all in vain we hold no such Principle although if we did hold it your Refutation is poor It s held by the Jesuits therefore it is false Ye might argue as strongly it is held by the Jesuits that there is a God therefore c. Every thing held by the Jesuits is not false but some true and some false However as we do not say that Moral Honesty is a Meritorious Ca●se c. so we have another understandi●g of Mo●al Honesty than either Jesuits or ye for both ye the Jesuits by Moral Honesty understand only some outward acts of ju●tice Temperance performed by the Authority and Powers eitheer of some outward rules of Honesty or by the meer natural and carnal and corrupt dictates of mens natural understanding But we understand it qui●e otherwise viz. that all true Honesty is performed by the Power Authority and Efficacy of a divine Principle even the Word of Faith divinely inspiring the hearts of Mankind universally with a general Revelation and Discovery of the Mind of God relating to general Piety towards God as a Creator and to beleive in him fear love and obey him as such and to exercise other Acts of Temperance Justice Meekness and as this part of general Religion is sincerely performed though with some weakness God is pleased not by way of merit but for his great love and mercy and for his dear son Jesus Christs sake to fo●low that first more general Revelation and Discovery of his wi●l with a more special Revelation and discovery of it in the peculiar Doctrines 〈…〉 first part of Rel●gion towards God as Creator ● where Christ as come in the flesh and crucified c. is not distinctly revealed is called by some not so unfitly pe●haps De●sm or Th●●s● ● e. a Religious Worship and Service to God as Creator as good holy just wise c. and such was the Religion of Cor●eli●s before Christ was preached to him by Peter and such was the Religion of Abimelech and others mentioned in Scripture but the second more exellent part is Christianism or the Christian Religion where Christ come in the flesh and God in Christ so come in the ●●esh is known believed in worshipped loved and obe●ed The first is introductory and preparatory to the second the fi●st may be called the Law which as a School-master leadeth unto Christ both Jewes and Gentiles But such is the infinite goodness of God and so Large is the purchase of Christs Death that not only to such who have been honest and sincere in the fi●st Dispensation but to the most unworthy in all the world one time or another within th● day of Visitation the Gospel is preached unto them and the Gospel Grace discovering in some measure Jesus Christ c. is extended unto them else how is the Gospel preached to every Creature and how is Christs Command to be fulfilled that he hath given 〈…〉 Successors in all Ages and how is the Prophecy of Christ fulfi●led that so it shall be before the end and how shall God be just to take Vengean●e on a●l the Wicked for not obeying ●he Gospel for let all the Scriptu●e be searched and it shall not be found that the Second Death or casting into the Lake of Fi●e is appointed to any but who fina●ly reject Christ and disobey the glorious Gospel and b●aspheme again●t the holy Ghost which is the only impardonable Sin that is neither to be fo●given in this World nor in that to come and therefore the Writer to the Hebrews distinguisheth betwixt the Punishment due for the breach of Moses Law and that due for Vnbelief and Contempt of the Gospel and not hearkning to Christ the greatest Prophet of all but this to you will be a great mystery Pag 93. Ye wrongfully charge me for pleading for New Revelation o● things not contained in S●ripture If by things ye mean Doctrines and Principles of Faith and general Precepts of Christian Religion I have oft told you the Revelation is New but not of any New Doctrine c. Yet since both some Infants and Adult Deaf and Dumb Pe●sons belong to Gods Election as ye confess God doth reveal some things without the outwa●d testimony of Scripture by your own confession and therefore all divine Revelation is not ceased nor is all committed to writing as if that were the only and alone means and instrument which ye confess reacheth not to Infants and Adult Deaf and Dumb Persons Pag. 94. Ye say I forget all Laws of Disputation when I bid you disprove it viz that all honest Gentiles some time or other had not faith in Christ crucified for Affirmantis est probare Answ Ye rather forget the Lawes of dispute and mind not rightly to distinguish betwixt a Negative relating to a Doctrine or Principle and a Negative relating to a matter of Fact the Negative relating to a matter of Fact oft times cannot be proved and yet s●metimes it can but the Negative relating to Doctrine both can and ought to be proved by him who strongly asserts it as Paul doth excellently prove That by the Works of the Law no flesh is justified but by Faith in Christ Jesus And Protestants commonly prove against the Papists that the Bread of the Eucharist is not Transubstantiated into Christs Body Therefore seeing ●e assert a Negative so confidently That the honest Gentiles who lived in remote places where C●rist was not preached outwardly be one they dyed had no knowledge nor faith o Christ crucifi●d ye ought to prove it But ex abundanti I had pro●ed the Affirmative to wit That all honest Gentiles who were faithful in their Gentile state were in a state of Salvation begun b●t not per●ected and therefore they could not perish and consequently they behoved to have the Faith of Christ some time before the end in order to their Perfection Pag. 94. Ye are miserably beset and put to it to answer to the two i●stances I g●ve you the one of Nathaniel the other of Cornelius both which had so g●eat a Testimony of God that they could not be in a state of Damnation but were in a state of Salvation at least begun tho' not perfected and ye grosly abuse me to say as if I did affirm they were Vnbelievers for they had faith in God tho' not in Christ come in the flesh as I

or beeing unless ye will say That a Creature is any part or measure o● Gods Beeing or Substance And whereas ye say Graces are substantial things and are not meer Accidents but Adjuncts And thus ye seek to hide you from the ignorant in the Thicket of some Loicgal and School Terms and Phrases but when ye say Graces are substantial things ye do not tell whether ye call them so properly or metaphorically as when ye call God Light ye say it is not properly but metaphorically And for your distinction of Adjuncts and Accidents I suppose I learned that thing ye call Logick that ye seem to glory in as well as ye and do remember what is any wise useful in it as well as ye and I never understood that either Logicians or Philosophers so called did hold that the Soul of man had any Adjuncts that was neither the real Essence and Substance of the Soul nor yet Accidents and therefore if the Grace of God in the Soul be no Accident but the Adjunct of the Soul it must be the Soul it self and this is Pelaganism and Socinianism with a Witness for Pelagius and Socinus denyed the need of any inward Grace that was not th● S●ul it self for the Attributes of every being and so of the Soul are such Adjuncts as are either essential to that being or accidental and for this I can and do appeal to all who have any ordinary taste of that called Logick or Metaphysick but I shall not insist on this School-nicity And for your Proof that Grace is a Creature or created Principle from Ephes 4.29 If you mean the virtues brought forth in the saints called the fruits of the Spirit as Faith Hope Love Temprance Righteousness c. we own them in the Scripture sence to be the new man which after God is created in Righteousness and true Holiness but that they are such a Created Principle as are neither the Soul it self nor Christ nor Accidents but a substance of another nature from all these is a novelty that I have not formerly heard of As for our Doctrine concerning Grace it is plain according to Scripture the Seed or Original Principle of Grace in the Soul is a measure of the Spirit and Life of Christ and is not Properly a Creature as commonly taken but a Pure divine Emanation and stream from Christ the Fountain and is of the same nature with the Fountain and is substantial and every Soul that is by a true and living Faith joyned to this Seed and Principle of Gods Grace is partaker of it Substantially and none else and is there by made fruitful to bring forth heavenly and divine Fruits as Love Joy Peace Me●kness Temperance Humility c. which are Divine Effects and may be said to be the New Creation or the Image of Christ formed and brought forth in us and where these effects are yea where that Seed is neither God nor Christ can be separated from the same Pag. 69. 70. Ye say Nor doth the Doctrine of Dr. Owen or Mr. Rutherford in the words of theirs which he cites at all run into the Quakers Blasphemy Ans Ye do then hold it Blasphemy for the Quakers to say that God and Christ dwell in the Saints and true Believers and therefore to avoid this Blasphemy ye will not own that God and Christ dwell in them and then surely ye preach an absent God and Christ for if Christ dwell not in Believers he is absent from them And yet ye contradict your selves herein as your manner is ye say The Person of the Holy Ghost dwells in us by his Operations And thus ye would falsly gloss upon the words of J. O. and S. R. for J. O. h●ld a peculiar Perswasion far differing from his Brethren the Presbyterians for which Cauldrey severely taxed him that whereas they held it that the holy Ghost dwelt not by himsel● or personally as they phrase it in Believers but by his Operations Graces and Gifts J. O. in his Book of Perseverence useth many reasons and words to prove That the holy Ghost himself together with his Operations and Graces he as well as they dwelt in Believers and not the Graces without him and upon this he buildeth the Doctrine of Perseverance And S. R. said He will not have the Graces of Christ without Christ. But ye plead that the Graces of Christ are in the Saints but not Christ himself and therefore if our Doctrine be blasphemous ye must allow J. O. and S. R. equally guilty but the guilt of Blasphemy is yours who would exclude Christ from the Saints and divide the Graces of Christ from Christ which is impossible and is contrary to all sound Reason as well as Scripture to divide and seperate the Operator from his Operations Pag. 70. Ye do acknowledge That ye agree with the Ranters in that Principle viz. That God doth all and hath unchangeably ordered all things good and bad are we therefore Ranters say ye Answ Let impartial men judge seeing this is the fundamental Error of the Ranters and the Root and Base of all their other Ranting Principles and Practices Pag. 72. Ye most falsly charge me as if I were restoring Maniche●sm into the World as if there were two Principles or first Causes the one of Good the other of Evil for ye are very ignorant if ye know not that the Manichism Principle was That there was an Evil first Cause or Principle essentially evil uncreated eternal independent and equal to the good But we hold no such Doctrine there is one only first cause of all things originally that is essentially good and goodness and all things were originally good and all the Evil that came afterwards into the World was not any real Creation or Production of any substance for Evil in the abstract i. e. Sin is no substance but either a privation as the sin of Omission or some depraved mode or modification or alteration in the Cr●ature that the Creature it self is the Author of and therefore Christ said The Devil was a Lyar and Murderer from the beginning and when he speaketh a Lye he speaketh of himself Pag. 73. Ye require me to tell you How God did fore-know all evil Actions that should be done in Time unless he had pre-determined them Answ The way and manner of Gods fore-knowledge surpasseth all creaturely Understanding and therefore it is too great boldness and presumption in you to imagin ye can tell it and it is yet worse to think y● can tell it by a way that contradicts the Scripture and the invvard sense of God in mens hearts as Because God pre-determines all evil Actions Thefts Murders Adulteries therefore he fore-knoweth them This is to make God equally the Author of Evil as of Good It is suffici●nt to us to believe and know that the dec●ee of God is Permissive but not Pre-determinative of evil Actions and as he knoweth evil Actions that are at prese●t brought fo●th as they now are so

he did fore-know them before they were brought forth as they lay hid in their seeds and causes which yet con'd not be without his Permission and the k●owledge of God is one of t●ings past present and to come without any variation in h●m however the reatures and their Operations va●y and as all Effects he hid in their Cau●es whether necessary and natural or free and voluntary before they come to pass so God doth know them all most perfectly for they are but hid as unto us and not unto God who seeth into the most hidden things of all his Creatures Pag. 74. Ye say My assertion is extreamly ridiculous viz. That Election and Reprobation are not contradictory But ye only say it without proof They are not contradictory because both positive and a contradiction can never be betwixt two positives but one positive the other nega●i●e or privative and Election signifieth a preference or Gods choice of some above others and yet no absolute Reprobation of any and the fore-sight and purpose of God considers them as having sinned out the day of their Visitation and as such only they are Reprobates and not before and Reprobation is not the Decree of God as Creation is not Reprobation is the casting away the Wicked out from his Mercy and Favour and this is not but for their final Impenitency and Unbelief and therefore cannot be before it and this ye might easily understand did not Prejudice blind you Pag. 76. Ye say The very notion of a sufficient E●ficacy of means used without the effect wro●ght in them with whom they are used is an unintelligible Quakerism Answ Ye say it but prove it not as your manner is and the contrary is manifest and generally acknowledged by all rational men that a Cause may be sufficiently effectual to produce an Effect and yet the effect not produced not for any defect in the Cause but some one thing or other that is wanti●g in the Subject by way of condition as when good Seed is sown in two sorts of ground in o●e it b●ingeth forth fruit but not in the other and the seed is the same in kind equally good a●d the labour of the Hu●band-man is equally the same and th● heat and influence and Rain of Heaven is the same but yet the other ground is unfruitful Pag. 78. Ye say It concerns you not to dispute whether Esau himsel● was saved or not but if an eternal Election be typified in Jacob the Reprobation must be of the same kind Answ Election was typified in Jacob but it doth not follow that an absolute Reprobation was typified in Esau if Esau was saved as ye say it concerns you not to dispute it for if the Type was saved the thing typified could not be damned for that would destroy the Analogy betwixt the Type and the thing typified And surely many of your Brethren have been highly concerned to affirm That Esau was reprobated absol●tely before he was born witness Seaborn Cottons Sermons on Rom. 9. at Hampton which many yet living heard him preach and if this doth not concern you your strength is gone The things typified in Jacob and Esau are That Esau signifieth the Nature of Man simply as such but Jacob signifieth the divine Principle and Seed in man which is worthily exalted over the nature of Man and made Lord over it and Esau's blessing is That he is subject to this divine Seed and Principle and made one with it and this divine Seed is typified by Jacob the younger Brother because the said divine Seed is commonly brought forth in men after the nature of man hath acted its part but because of its weakness and imperfection the other is preferred as Lord over it and as John said He that comes a●ter me is preferred unto me for He was before me which as it was true with respect to Christ as he came in the flesh so with a respect to his inward spiritual coming in this divine Seed and birth Pag. 79. Ye say God hath no where revealed it that he hath accepted the Satisfaction of C●rist for all that dye in Infancy Answ As much for all that dye in Infancy as for some seeing the Scripture saith Christ dy●d for All and no Infants have made themselves guilty by actual Unbelief as many men come to Age have done Ye say again from Rom. 5.14 That the Sentence of Damnation hath b●en actually executed upon some Infants If ye mean the final Sentence of Damnation ye meerly begg it it could be no other Sentence at most but what passed on Adam but that was not final for the Promise came after it to him and all his Posterity And indeed that Rom. 5.14 is to be understood of Infants and especi●lly of one part of Infants and not another ye me●rly beg it without all proof Ye do very u●advisedly to ground your uncharitab●e judgment of eternal Damnation of many Infants on this place of Scripture that the sence of it is so hard to be reached that it is understood af●er several wayes some understanding it of men so and so considered others otherwise this may well be thought one of these places in Paul's writings that are hard to be understood as Peter d●clared which the ignorant and unlearned wrest to their own destruction and should I say I could declare unto you the true sense of it your Prejudice would not suffer you to believe it Ye are so presumptious to declare it to be a Slander that some of your Church-Covenant gloried that none o● their C●ildren w●ile In●ants were Reprobates as if ye were omniscient and knew all that any of your Church-Covenant say or do when they are not present with you if it were worth the while I could produce the Name of a person of your Church Covenant that s●id it in mine and others hearing and your Federal Holiness is little worth if any Infants within or under it perish and I cannot find that ye understand any thing by your federal Holiness but a meer Nothing cloathed with an outward Name or Denomination o●herwise if it have any being or reality in Infants how can they perish and go to Hell with it Pag. 81. Ye grosly wrong my words alledging That I call that Holiness mentioned 1 Cor. 7. a Capacity of Holiness Whereas my words are a more near capacity in Holiness in C●ildren of believing Parents than in the C●ildren o●Vnbelievers Whereby I imply that there are several degrees of this capacity some more near and some more remote even as the Land that is sown with good Seed that hath not taken root hath a nearer capacity to bring forth Corn than another field where no seed is sown and there may be another field that is yet in a nearer capacity to bring Corn being helped by greater advantages and conveniencies than the other and the grounds may differ also And ye seem to think it very islogical to call a capacity of Holines● Holiness Answ A bare