Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	apostle_n	sin_n	6,867	5	5.5918	4	false

Text snippets containing the quad

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

during a day of visitation it doth not follow that Habitual Sanctification is in all men a Seed of Holiness is one thing and the Habit Garment or Clothing of Holiness is another as the Seed of Flax is one thing and a Habit or Ga●ment of Flax is another for the Seed must g●ow to bring the Flax that can be made in●o a Habit or Garment And as for the School-notion of Habits it is so old and threed bare being a Popish contrivance in their Popish P●ilosophy promoted by J●suites grounded upon some mistaken notions of A●istotle that it i● generally exploded by learned and Judicious Protestants as well as their other absurd Notions of material substantial Forms and Qualitie● of innumerable sorts CAP. VI. PAg. 82. Ye greatly mistake that Scripture Rom 5.13 and contradict it by your bold Assertion That Sin was imputed be●ore the Law whenas Paul saith it was not imputed when there was no Law which is not to be understood simply but comparatively for the Times generally before Moses Law were Times of Ignorance at which God wi●ked and as the time of the Worlds Infancy even as Parents wink and connive at the failings of Infants and therefore a fortiori I did well agrue Tha● sin is not imputed to new born Infants Pag. 84. Ye pervert my words as if I meant That the World the Church were the same thing because I bring Scripture to prove that C●r st is the Saviour of the World Joh. 4.42 the Saviour of the Body Eph. 5.23 But I brought these Scriptures to prove that Christ was not only the Saviour of Believers in a special way but of all men in a general way yet this doth not say the World and the Church is one Pag. 85. whereas I brought many Scriptures to prove that the Love and Grace of God i● universally extended unto all because the word All is as expresly mentioned frequently in Scripture with respect to Gods Love and Grace and Christs Death as with respect to that damage suffered by Adams fall and therefore as it is conf●ssed that all have s●ffered a damage by Adams fall and sin so all have received a benefit by Christs Death and the Parallel brought by the Apostle Paul doth prove it which ye say nothing solidly against only nibble a little alledging that it will follow that then all shall be saved by Christ. I Answer it doth not follow unless ye could prove that all were eternally lost by having a Sentence of Eternal Damnation equal to that of the Wicked at the end of the World past upon th●m as to argue thus the Sentence of Eternal Damnation did pass upon all men after Adams fall and therefore the sentence of Eternal Justification hath passed on all men because of Christ But the Sentence that passed on all men was not that of Eternal Damnation for it was not said to Adam Thou shalt dye the second death and be cast into the Lake of Fire for the Second Death implyeth that there was a first death and that first Death was only th●t Adam was deprived of his enjoyment of God inwa●d●y and his Soul became dead unto God and Righteousness a●d his body became subject to death but this doth not infer the same degree or kind of Pun●shment with that of the Second Death that is inflicted for contempt of the Gospel and final Unbelief Therefore the Parallel still holds good that whatever loss or d●m●ge is come upon Adams Posterity by occasion of the fall it is restored unto all men who are Adams Posterity through the offer of the remedy to wit Jesus Christ who dyed for all and if they neglect that remedy finally they shall be punished with the Se●ond Death that is g●eater Punishment than the first death in Adam and though the Remdy of Christ and his Grace be offered and applyed unto all in a day of Visitation yet it doth not follow that Christ and his Grace hath not sufficient Efficacy if all are not Saved no more than that it doth follow that a ●ose of good Physick is not a sufficient effectual Medicine to cure a Disease because some to whom it hath been applyed are n●t cured by it though the same dose of Physick hath cured many of the same Disease which proveth its sufficient Efficacy in it self although eventually it hath not that success on some for their own fault that have not duely observed the Physicians Rules and after application have done some things that did hinder its operation And as to 2 Cor. 5.14 Whether I or y● pervert the true sence of it I do freely leave to the Impartial Reader your sence being this I● one died for all Gods Elect only then not only Gods Elect but all others that are a mu●● greater number were dead but this would make Pauls argument alt gether void and reflect upon that hol● Spirit that did dictate these words in him for it doth not follow from the particular to the general as every Shool-Boy doth know as to say Christ dyed for all Gods Elect which are but a part of men and therefore all both Elect and others were dead this is an u●lawful infe●ence in the common reason of men but this is a most just and necessary inference Christ dyed for all men universally t●erefore all men were dead Pag. 86. ye perve●sly alledge on me That I own Chr●sts Death and Prayer to be lost and his Redemption void and ye say why are they not saved for whom he came to dye Ans That I own Christs Death and Prayer to be lost and hi● Redemption void is most falsly alledged it hath its effect perfectly unto the Salvation of all that believe and continue in Faith unto the end and to the great Condemnation of them that do not beleive and to the glorifying the Justice of God in them that beleive not and because of Unbelief pe●ish in their sins most justly whereby they are rendred without excuse for if Christ had not dyed for them they could not be guilty of denying the Lord that bought them as the Scripture plainly declareth And the death of Christ hath its various effects on them that are saved for as all are not saved at one time nor in one Age of the World so all do not partake of the same measure of Grace but to some it is given as one Talent to some as Two to others as Five and yet he who hath received the Grace of God as two Talents doth not make void the Grace of God because he hath not received as much as the other who had five And though such who are saved partake most plentifully of the Effects and Fruits of Christs Purchase yet even all such who are not saved partake of great and considerable Effects of Christs Death here in this World as that God hath spared them and exercised much long-suffering towards all of them for Christ's sake who dyed for all and hath given all a Day of Visitation and an

Opportunity whereby they might have been saved and that they are not saved it is only their own fault for we find that at the Gardeners Intercession the barren Fig-Tree was spared a whole Year over three Years that were past which was a Parable used by Christ to Express how God hath spared both them that are saved and them that perish for Christs Death and Intercession Therefore neither Christs Prayer nor Death is made void to any but hath all its effects that it should have both to them who are saved and to them who perish And the Talent that was given to the evil and slothful Servant was given him for Christs sake who dyed for him and so Christs Death was not to him in vain and though the slothfull Servant did not improve his one Talent yet it was not lost but was taken f●om him and given to another and therefore nothing of the Grace and Gift of Christ is lost and though some loose the benefit of it as to themselves yet that loss is sufficiently made up to another in his place Pag. 86. Ye alledge That I said many are guilty of final Imp●nitency a considerable time before they ●ye which ye say s●e●s a Contradiction But ye wrong my words grosly as your manner is for my words we●e There is a sin unto Death c. 1 Joh. 5.16 And this is that sin of final Vnbelief and obstinate Impenitency wherein men may be permitted to live a considerable time before they dye which ye confess upon the matters saying many are left of God to persist in Impenitency till they dye And why so but because they have sinned that ●in unto Death where of they are not to repent and that may well enough be called Final Impenitency Pag. 87. ye say ye would fain know where I place the inequality since I tell you that God giveth no greater measure of inward Grace to one than another but he sut●s Providences eminently Here ye wrong my words grosly for I deny not but on the contrary I affirm that God may and oft doth give a greater measure to one viz. that is saved than to another viz. that is not saved but it is not alwayes so but in some cases or examples the inward Grace may be the same both in kind and degree in some Note some that are saved ●nd in some that are not as the Parable of the Pounds and Marks plainly declare He●e ye may see how I say only in Some it may be so but not in all for I bring the example of Paul who did acknowledg the Grace of our Lord was exceeding abundant to him with Faith and Love which is in Christ Jesus and even in all who are saved although the Seed or Principle of Gods Grace may be the same as in some who are not saved in degree yet the gracious Providences of God are wonderfully extended towards all that are or shall be saved which are not so extended unto others that shall not be saved And the inequality lyeth here that whoever are saved it is not of themselves but by Grace they are saved Grace hath begun and hath carried on and shall finish or perfect the Work of their Salvation and they are but the instruments of God and hi● Grace and they have loved and chosen God and Christ because God and Christ first did love and chuse them and God wrought that free choice and consent in them of his free good pleasure and thereby did not take away from them the t●ue freedom of Will but begot the true freedom of Will in them which before was rather bound than free as Luther called the Will of unconverted men Servum Arbitrum i. e. servi●e Will and not free Will But on the other hand whoever are not saved one time or another before the end of he World the cause and fault is only they themselves sufficiency of Grace and Means was afforded unto them but they did not improve them which they might and could have done but did not and therefore they are without excuse Nor is it enough for any of them to say If God had done as much for us who perish we should have also been saved It sufficeth that God hath done enough to clear his Mercy and Justice and render them inexcusable Again ye wrong my words as if I had said That al t e difference on Gods part towards the elect i● a ●eer suiting of Providences and which in p. 69. I call gracious Providences and Dispensations and Means of his own chusing All which I did not and do not understand as relating only to outward acts of divine Providence but also and chiefly to inward actings of Gods gracious care love and fathe●ly Providence 〈◊〉 by secret motions invitations and perswasions and allurements of his divine Love and Goodness all which are not meer Moral Swasions but divine and heavenly Perswasions suited to due times places and other ci●cumstances 〈◊〉 which are the effe●ts of Gods disc●iminating love to all such who are or shall be s●ved beyond them who shall not be saved and though th●re may be and i● g●eat variety and diversity in their gracious actings of God and divine movings in the hearts of them who are to be finally saved yet thi● d th not u●iversally i●fer a difference of the P●inciple of Gods G●●ce either in kind or d●g●ee in all them that are not saved and in all th●m th●t are saved And c●●c●r●i●g this g●eat discrimination that God make●h ●etwixt Men and Men though he call and visit all with his Grace Augustine saith lib. de spir et lit c. 34. Now if any arive us to search into that depth why God doth so swade or call one that he doth perswade him and yet doth not so to another As present only two things I think good to answer O t●e heighth o● the Riches and Is there Iniqui●y with God Who disliketh this answer let him seek more learned but let him beware lest he find Presumers Pag. 88. Ye say Ye thought heretofore that Faith and Love had been Graces Answ And so ye ought to think still for so I did formerly believe and so I do still that Faith and Love are excellent divine Graces and that they are not given to all for all men have not Faith but these Graces viz. Faith and Love are the Fruit and Produ●t of that ●ed of Grace that is sown in all men and as the seed that is sown in all grounds doth not bring forth fruit in them a●l but only in some e●en so it is in this case the divine Seed of Gods Grace is sown in all men but it brings not forth these excellent Fruits viz. Faith and Love in all c. therefore when we say Grace is g●ven to all we do not mean Faith and Love ●he Fruits but the Seed that would produce these fruits in all if men did not willfully hinder nor i● the Se●d lost in these persons in whom it bringeth not

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

Destruction as the Greek word doth well bear it so that none are finally lost and destroyed but such who are perfected in Wickedness after the long-suffering of God hath endured th●m and waited on them with much long-suffering which certainly proveth that no Infants dying Infants are Vessels of Destruction However as to the general state of Infants and other adult Persons deaf or dumb and deprived of these common outward helps given to others the particular way method and manner of God towards them is a great secret it sufficeth that God disposeth of them in Mercy and doth not destroy any without sin not only actually committed but finally and impenitently persisted in and rejecting the Remedy offered And why should it appear such a new Doctrine to you or inferring a Purgatory betwixt Heaven and Earth to say that the Mystery of Christ crucified and other great Mysteries that have been very obscurely and imperfectly known to many here in this world shall be made known perfectly after Death in the World to come Is not this the general Belief of Christians and ground of their Consolation that many things which they know here but obscurely weakly and imperfectly they shall know most clearly perfectly after death in the World to come And as I did argue in my first Book that whereas perfect SALVATION i● a Salvation from all sin and ignorance and error and is a perfect renewing into the Image of God and the true knowledge of Christ even the Man Christ is necessary to the end we may be made conform to him in his holy Life and Virtues Death Sufferings Burial and Resurrection as the New Testament plainly declareth and that all who go to Christ after Death what hath been wanting of their full and perfect knowledge of him here shall be given them there after Death when they come to be with Christ in Heaven And if it shall be given to Christians who have more knowledge of Christ here than may be supposed many of the believing Jews had in the time of the Law or proselited Gentiles or others why not also may not the like be said of honest Gentiles that what was lacking of their knowledge of Christ here shall be given them perfectly in the World to come after Death they having received some beginning of the knowledge of Christ here though but obscurely and weakly as ye grant that many of the Jews had but a weak and obscure and imperfect knowledge of him the Vail ye confess was not then tak●n off before Christ suffered in the flesh and if an obscure and weak knowledge could serve the Jews of Christ that was to come as held forth under the Vail of the Rites and Ceremonies of Moses Law which their Faith could take hold of even of Christ hid under that Vail It may be said it could also serve the Gentiles for the Gentiles had a Law given them out of Noah's Family that taught them to sacrifice to the true God and certainly Noah taught his Posterity that these Sacrifices of Beasts were figures of Christ that great Sacrifice that was to come and many Gentiles did sacrifice to the true God as no doubt Job and his friends did and what was Job and his friends but Gentiles And it seemeth to have been a divine I●stinct put into men generally before Christ that great Sacrifice came to sacrifice unto God as Aristotle said It was proper to men to sacrifice for the same that taught ●hem to pray to the true God taught them to sacrifice and that sacrifice was the Vail to the Gentiles pointi●g at Christ as it was to the Jews that their faith might reach unto him and though too many of the Gentiles sacrificed unto Devils and not unto God yet that doth not prove they had not some sence or knowledge that they did sin in so doing for the Jews too oft did also sacrifice unto Devils In short if an obscu●e and weak or imperfect knowledge and faith of Christ as he was to come and suffer in the flesh did suffice to Salvation as ye say it doth and did to Cornelius and Nathaniel it may suffice to all honest Gentiles who might have that obscure and weak and imperfect faith of Christ as he was to come in the flesh or as now come in the flesh and what if I should tell you that not only the Gentiles Sacrifices that they offered up unto the true God did preach Christ unto them and his Death c. but that the whole outward Creation had the like use in some sort to the Gentiles to be Vails and Types to preach Christ unto them though not so fully and distinctly as these delivered by God to the People of Israel Did not God make the Rain-bow a sign of his everlasting Covenant betwixt him and all flesh upon the Earth i. e. all Mankind for so is all Mankind oft called in Scripture viz. all Flesh for when John saw Christ in Heaven he saw him with a Rain-bow upon his head and round about the Throne and therefore the Rain-bow that appeareth in the Cloud in Rain is an universal Type and Figure that God hath given to all Mankind of his Everlasting Covenant in Christ Jesus that he will not destroy them but save them who believe in his Son Christ and tho' the Rain-bow hath another signification as to give notice that God would not destroy the World any more with Water as he did the Old World yet that hinders not but that it was given as a sign also to point into Christ as the Passover was both a sign of the destroying Angel his passing over them in Aegypt and yet was also a figure and type of Christ as Paul hath plainly declared And no doubt God that hath given the Rain-bow as an universal sign of his Love and Favour in Christ both God and Man signified by the light of the Sun united with the Water in the Cloud that give most excellent and resplendent Colours signifying the Mercy and Justice of God together with his divine Wisdom Power c. all most sweetly harmoniously concurring together with manifold divine Graces in the work of mans Salvation through Christ and the string or cord of the bow appearing next to the earth as when a man holdeth his Bow in his hand in sign of Peace as not intending to shoot with his Arrow hath also given other Types and Figures in the outward Creation to be as Va●ls and Shadows to shadow forth the Lord Jesus Christ and mens Salvation by him as Winter Spring Summer and Harvest and the sowing of the grain of Corn in the Earth and its rising again within a little time and bringing forth much fruit which our Saviour brought as the figure and example of his Death Burial and Resurrection and which the Wisdom of God hath recorded in Scripture not only as an example or emblem of Christs Resurrection but of the general Resurrection of the dead indeed the whole Creation

Scriptures why may not the same virtue and efficacy be given to it as to that which ye say is contained in the Scriptures It is improper to prefer that which is writ or printed on Paper by the labour and work of Men to that which by God immediately is printed on mens hearts and souls without the wo●k of men And since ye grant That there is a Law written in mens hearts universally by God himself Why may not that Law be understood to be the same mentioned Psal 19.7 The Law of the Lord is perfect converting the Soul yea that it must and ought to be so understood is clear from that analogy that the Wisdom of God in David maketh betwixt the preaching of the Heavens and Firmament Day and Night and the course of the Sun and the Preaching or Testimony of this inward Law that as universal as the outw●rd is so universal is the inward for the outward is the Symbole Figure and Type of the inward as the Ceremonial Law of Moses was symb●lical of the inward Gospel-Law and if both had not been Universal the Analogy would have been improper and false for the true Analogy is betwixt two Universals and not one universal and another particular And Paul by the Spirit of God applyeth the universal Language of the Heavens and Firmament Day and Night and Sun to the preaching of the Gospel Rom. 10.18 by the same Analogy Ye contradict● the Scripture expresly when ye deny it tha● the Law in the Gentiles so far as they obeyed it made them excusable for as some had thoughts that accused them when they did evil so they had thoughts that excused them when they did well and this excusing of them proceeded originally from the Law it self within them see Rom. 2.15 which ye expresly contradict And for Gods inward speaking to men most frequently without the Ministry of men or books as outwardly I cited divers observable places of Scripture as Psal 94.10 Psal 50.1.16 to 22. Amos 4.13 Micah 6.8 Prov. 8.1 2 3 4. Job 28.28.24.13 and 21.14 and that noted place Luke 12.20 from all which I did conclude that it hath been the way of God and ever will be to speak to men in their hearts to call them and warn them and fore-warn them of evil and danger and to perswade and incline them to that which is good And all these places of Scripture prove th●t God doth at present and in every Age move and stir upon mens Consciences and s●eak in them by his Word and Voice as really as he did in the Prophets tho' not equally nor the same in all respects and this is immediate Revelation and Inspiration seeing God doth it without the Ministry of men most frequently even in the Heathen and in the Wicked when they are neither hearing men nor reading nor thinking on any place of Scripture and all this ye meerly slubber over with a bare Magisterial Affirmation saying That it is all but the actings of a natural Conscience under legal Convictions But tell me What works these Legal Convictions doth not the Scripture say it is God and he doth it by speaking to them in their hearts for God doth not use to speak to men by an outward audible Voice and therefore there is more in men than what ye call a Relique left in men of a natural Conscience there is that which newly and freshly and immediately calleth to men in their hearts and is a new gift and visitation of God I find not that ye say any thing but one that hath some shadow or appearance of weight and that is from Rom. 8.3 Gal. 3.21 viz. That the Law is weak through the flesh and cannot give Life And this is even that Law which was within both Jews and Gentiles universally and was not the meer outward Law But to this I Answer That by the Law in these places cited by you and in many other places that could be ●●ted as Rom. 3.19 20 21 22 23 24 25 26 c. Gal. 3.8 9 10 ●1 12 13. is indeed to be understood not the meer outward Law given to the People of Israel but the Law within in its first Administration or Dispensation that hath its proper work and service to condemn and not to justifie to wound bruise and kill and not to heal bind up and make alive and this first ●dministration of the Law is most necessary and proper and is the real effect and work of Christ in his inward appearance in mens hearts as a Law-giver and judge but not so properly nor clearly nor distinctly as a Saviour as he appeareth in his second Administration perfectly to save the Soul and deliver it from Sin and Wrath and perfectly to restore and renew it into the Conformity of his own Image by faith in him the whole Christ intire and undivided both as he came in the flesh suffered Death for our sins rose again c. ascended into Heaven and is now in Heaven our Intercessor and Advocate with the Father and as he cometh in Spirit And of this twofold Administration of Christ first as a Law-giver secondly as a perfect Saviour Moses and Joshua were Types Moses was a type of Christ in his first Ministration and Joshua was a type of him as a perfect Saviour in his second Ministration both which are inward for though the true Christian Faith respecteth Christ come in the flesh without us and now glorified in Heaven in the glorified nature of Man c. yet the Mystery of this and the worth of his Death and Intercession must be inwardly opened and revealed in us by the Spirit of Christ And as Moses led the People out of Egypt through the red Sea and th●ough the Wi●derness and brought them to Jordan and the borders of the good Land and no further and then dyed so Josh●a was raised up to bring them beyond Jordan into the good Land therefore Moses begun the wo●k but Joshua finished it Which two are plain figures of the twofold inward Ministration of Christ the one that is more Legal than Evangelical and hath the Evangelical hid in it but not clearly revealed the other that is clearly and apparently Evangelical and because the second inward Ministration of Christ in mens hearts doth not appear at first in its fulness of vigor and strength but gradually therefore there is a mixture of the first second which is a middle Dispensation consisting of both and this is well known and experienced by spiritual Travellers although to you it is a Mystery and a Riddle that ye mock at rather than enquire into And concerning this diversity of inward Dispensations and Ministrations both having one Author to wit the Lord Jesus Christ not only the people called Quakers but many sober and juditious Protestants have given Te●●●mony and their Testimony is upon record in print some calling them Three and referring them the one to the Father the other to the Son together with the Father and

J●stification ye say puts no inward purity or holiness in men But is not Filthiness and Holiness or Purity contrary's and therefore Sanctification or making pure taketh away filthiness of sin Pag. 121. Ye blame me again for alledging They say they are only free from sinning after death But to this I have above answered Let the places I cited be read and it will be found Beside it seemeth too great a School Nicity to distinguish at Death and immediately after Death for ye will not grant that any man is free of all sin one instant or any sensible part of an instant before death and therefore what fo●loweth may be as well said after death as at death for the Distinction as used by you is a Quibble the instant of death is but like a Thought it is easier to understand the time be●● ●o after Death than the precise instant of Death which no wit of man can measure Pag. 124. Ye very injuriously charge me with Blasphemy against God calling him Cruel and Tyranical and worse than Pharoah This is a most false and injurious cha●ge God forbid that I should have any such thoughts I only told what your false and unchristian Doctrine represents the most merciful God to be Your Answer mends not the matter for what men lost in Adam Christ the second Adam giveth Grace to restore and ye confess That true Believers are under the New Covenant and not under Adams Covenant and all to whom the Gospel is preached are called to come under the New-Covenant Ye grosly and most absurdly falsly alledge That Gospel Obedience is shorter and lesser than the Obedience that the Law requireth Whereas Christ under the Gospel not only fulfilleth the Righteousness of the Law in the Saints according to Rom. 8. in conformity to the first Adam but carrieth true Believers further as they follow him to a higher and more perfect Righteousness like unto that of the second Adam but this is done gradually until the Gospel Perfection be attained And that the Gospel Dispensation hath more lenity and gentleness in it than the Law in respect of the plenty of forgiveness that it provides for the true Penitent is granted but still it leadeth on bringeth to a greater Perfection than that of the Law Pag. 125. Ye call me a vile Worm and yet say ye Rail not And ye say An Holy God is not thus to be treated by a vile Worm But I can and do in holy fear and reverence appeal to the holy God before whom I and Ye are Dust and Ashes Whether ye and not I in this matter speak not aright of God Be not too proud and confident but fear to speak or think any thing of God that is so contrary to his Nature or to the Nature of his Gospel as if the Gospel of God gave men more toleration to sin than the Law and to continue therein for term of Life or that God punisheth men with Me● Fire for that he never actually gave them power to forsake Pag. 125. Ye say Believers sin more or less till they dye and yet dye not in their sins This is a too nice Distinction can ye measure the time betwixt until Death and the instant of Death it is too Metaphesical or rather Sophistical but in the Scripture Language they are one for said God Your Iniquity shall not be purged away till ye dye What was that but that they should dye in it Pag. 126. Ye say They that cover and not they that confess their sins are pleaders for it and then ye falsly charge the Quakers That Sin had never such Attornies as they Answ They that cover their Sins do plead for it and so they do who confess it hypocritically stil confessing but not forsaking nor believing that God will enable them by his Grace perfectly to keep his Commands ever in this mortal Life how can ye pray in faith Thy Will be done in Earth as it is done in Heaven That the Quakers are in any sort Attornies for Sin is but your bare Accusation without proof and is but a part of your Railing Langu ge that filleth most of your Book Pag. 126. Ye falsly say I challenge as much Perfection as Christ or Adam ever had I never did say nor think that Believers could be equal to Christ in Perfection it is enough they are like to him Likeness is one thing Equality is another The Saints in Heaven are neither equal to Christ nor to one another and yet all Perfe●t Ye falsly alledge on me That I yeild all ye pretend unto Let the Impartial Reader compare your Assertions and mine and he will find great difference Ye not only affirm That there may be Motions and Tentations to sin in Believers but that they are consented unto and that they sin daily in thought word and deed This I did not yield unto but plead against as Unsound and Unchristian Doctrine And as ye make your Appeal in the Conclusion I do likewise make mine to every Impartial Reader whose Understanding is but commonly enlightned and hath any true m●●sure of a spiritual U●derstanding Discerni●g and Experience in the things of God Whether I have not made good my Charges against you even all of them and Whether ye have not altogether failed in clearing your selves of them and Whether your Answers are not rather manifest Falshoods Slanders Perversions and false Accusations and meer Magisterial Asseverations than having any thing of sollid Truth in them And that our Doctrine concerning the Possibili●y of living without sin by the Grace of God is no Heresie nor was ever accounted Heresie by antient Christian Writers I can easily prove for Augustine who writ zealously against those who were accounted He●eticks in his time and hath set down● Catalogue of all the Heresies he knew being in Number as he reckoneth them Eighty Eight doth not mention the Doctrine of a possibility of living without sin by the Grace of God any of these Heresies nor yet any other of these twelve Articles as held by us in Contradiction to you are judged by him or any other antient Writers Heretical unless ye will say That was condemned by Augustine for Heresie That Children dying without Water-Baptism could be saved And if this be a Heresie in us it is a Heresie in you for ye say the same And Augustine was so far from condemning it as Heresie that men may live without sin by the Grace of God that he saith plainly lib. de Spiritu et Litera cap. 2. If any defend it that some have lived without sin they do not much err nor dangerously seeing be is deceived who thinks so of others by some Benovelence if so a man think not himself so perfect except he do really and evidently find himself to be such But he saith They are earnestly and vehemently to be resisted who think that they can perfect Righteousness by the meer Power of Mans Will without the Grace of God Which was the