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	infant_n	sin_n	4,766	5	6.2598	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

That ability hath been given unto every man both to know and do the Will of God but they by their sin have lost it and so it is righteous with the Lord now to require obedience of them though they cannot perform it because they once had it and their playing the prodigall with it diminishes not the Lords right of exacting it from them still Answ. But of these men we ask when or how was this Power ability given to all men how and when did they loose it If they say in Adam I reply that this is but a deceitfull mist cast before mens eyes to blind them from seing the truth But the day is dawned and dawning the glorious light of which will go on to dispell all such mists of deceit But that I may make this the more plainly appear I shall first premise some things First I grant Adam had when God made him an ability or Power given him in a divine principle of light and life both to know and do the will of God Secondly That Adam by his fall came to loose this ability by loosing the divine Principle in which the ability stood Which though he lost yet it remained in his own house but the light and life thereof became though the prevalency of the fall extinguished it died in him remained shut up in death till the Lord raised it up againe by administring unto it somewhat of its owne nature that was living which HE was no way obliged to do but might of Adam have required obedience even after this losse because it was the fruit and consequent of his own Personall disobedience Thirdly its also true this losse is descended upon all Adams posterity so that as they come from him they are impotent and unable from any Principle conveyed from him either to know or do the will of God and the Image of God lies slain and lost in them But I deny that this loss is by God imputed unto Adams Posterity before their own actuall or Personall transgression for they brought not this loss upon themselvs they having then no personall Being but Adam brought it upon them Object If they say they brought it upon themselvs because being in Adam they sinned though not personally and actually when he sinned and so his sin was their sin Answ. I reply that all men were in Adam when he sinned this imports no more then that Adam was the stock or root of all mankind but not that all men had a personall existence in Adam Therefore I deny that they can be said to have sinned in Adam That is to say as the word ADAM signifieth the first Man that was made upon the earth And there is no ground for it in Scripture It is therefore a meere deceitfull figment invented to blind the minds of people from the truth For the Scriptures Testimony is plain that every man shall give an account to God for the things done by himself personally and that the iniquity of the fathers shall not be imputed to the children unless they follow their example by actuall transgression Object But say they as Levi payd tithes to Melchisedech in Abraham so did Adams Sons and daughters sin in him Answ. I deny the consequence And if this argument doth any thing it overdoes and proves against themselves that children are guilty of all the sins not onely of Adam but of all their forefathers Whereas themselves say they are not guilty of any but Adams first sin onely They must needs then say That Infants are not guilty of sin meerly simply because descended from Adam But because of some speciall Covenant or transaction which God made with ADAM and with all his posterity in him by reason of which his sin should be their sin even before their own actuall transgression But let them prove this if they can for we deny it as another figment of the same Calibre with the former Not that we deny that there was a Covenant Transaction made that when Adam sinned his children thereby suffered a great losse so as to come Dead into the world as to spirituall life and to have a seed of all sin and evill transmitted unto them from him but this I say cannot be imputed unto them as if THEY had lost it or brought it upon themselvs or were the punishment of their sin No that is false it s the punishment and consequent of Adams sin onely And as to these words Levi payd Tithes in Abraham The Apostle doth not absolutely say so but qualifies it with an as I may-so-say c. which plainly implyes that they are not to be taken strictly Object But say they how could God punish infants with this losse if they had not been guilty with Adam Answ. It is not to speake properly their punishment nor can it prove them sinners no more then that the curse that came upon the earth through Adams sin was a punishment to it as well as to Adam or that it was guilty Adam brought this losse upon his children nor was it unrighteous in God to suffer him so to doe though they were guiltless of it Just as if Adam should have layd violent hands upon any of his children or any man now should do the like it is no unrighteousness in God to suffer such a thing and yet this murther cannot be imputed to the poor children as if they were guilty of it And indeed just thus it was Adam as it may be said did by his sin murther his children for had he not sinned his posterity should not have come into the world with a Dead image and brought the very seed of the serpents image along with them which in the nature of it is sin being contrary to the purity and righteousness of Gods Nature which is the first law But still I say it s not their sin nor imputed unto them before their actuall transgression Now let none through ignorance or prejudice say that we herein deny original sin for originall sin in the true sence we deny not that is to say that there is a seed of sin transmitted from Adam unto all his posterity in the naturall birth which becomes the origine source and spring or root of all actuall transgressions where ever it springs up in which all sin is committed but we say this is not mens sin nor imputed unto them before actuall transgression Of the propagation of sin thus in a corrupt seed the scriptures do indeed declare but no where that this seed is the sin of infants or that God chargeth it upon them before their actuall transgression Yet this figment they would fain hammer out from those words of the Apostle Rom. 5 12 14 18. But I shall plainly shew that these words do prove no such thing Verse 12. saith By one man sin entred into the world and death by sin so death passed upon all men for that all have sinned Now we grant that sin entered into the world by Adam

and death by sin but it is the spirituall death that is here mainly intended even that principle of death which killeth the soule and where it is suffered to spring up hindreth its living unto God Object But they urge that the Apostle saith all have sinned But all have not sinned actually and personally as infants Ergo they have sinned Viz in Adam Answ. By all in the first proposition 't is cleare that MEN are to be understood for it s said death passed upon all men for that all have sinned or as it may be rendred in which all have sinned But this place speaketh not at all of infants who are not Men and Women but children Object But they would again infer their fiction from another translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring them not for that but in whom that is say they in Adam all have sinned Answ. To this we say that though the words be rendred in whom or in which there is not onely no necessity but no ground to understand it of Adams person For there is another Antecedent unto which it more nearly relates Viz the sin that entred into the world by which came death And indeed is death it self to wit that cursed seed of sin in wich all have sinned that ever did sin All sin being committed in it And this seed and birth of sin is called Adam i. e. the old Adam or old Man as the seed and birth of righteousness is called the New-Man or second Adam And in this sence the translation in whom may be admitted and the explication to wit in Adam all have sinned The word Adam not being understood of that first person whose name was Adam but of that sinfull and sinning nature wich being derived from him beares his Name Obj. They Object further that because its said death reigned over them who have not sinned after the similitude of Adams transgression therefore infants are sinners for by that phrase say they are infants understood Answ. Suppose that infants are there understood it is so farre from proving them sinners that it doth rather the contrary Saying that death reigned over them who had not sinned c. Obj. But say they Infants are sinners because lyable to death as many do actually dy in their infancy Ergo they are sinners Answ. I deny the consequence their death no more proves them sinners then it proves the Apostles and other holy men deceased to be still sinners because they are dead or do still continue in the state of the dead and shall till the resurrection of the body But this they themselves beleev not Therefore this argument overdoes again if it does any thing Object They argue againe from the 18 Verse That judgment is come upon all men Ergo all have sinned Answ. This word judgement is not the Apostles but Translators not being found in the Greek Where somewhat is left to be understood which the Apostle expresseth not as being come upon all men unto condemnation But what this somewhat is the letter doth not express Onely this is observable that it is not jugdment The Apostle not saying that judgment or condemnation is come upon all men but some what Viz the seed of sin is come upon all unto condemnation i. e. some what which hath condemnation as its effect where it is suffered to bring forth Object They indeavour once more to infer their assertion from these words Verse 19. where it is said by one mans disobedience many were made sinners Answ. This proves not that his disobedience was formally their disobedience but onely a cause and that remote thereof Even as by the obedience of Christ many are made righteous not that his righteousness is imputed unto them who are not actually righteous Object They object again that as a mans debt is chargeable upon his children so is Adams upon his posterity Answ. This is so and is just where a man leaves as much behind him as will pay his debts or where the heir voluntarily accepts But otherwise unjust but they grant and that truly that Adam hath not left any such ability to his children wherewith to satisfy God or answer his requirings How plainly now doth appear the groundless and unwarrantableness of their doctrine That God requires of men obedience and punishes them for their disobedience since the fall to whom he gives neither light sufficient to discerne nor ability enough to answer his requirings and that alone because they in Adam on rather he for them for they could not having then no existence prodigally wasted and lost all spirituall light and life Look upon it read it again and tell me whether this looks or sounds like the Doctrine of Christ the truth it self the Doctrine of the Gospell of Salvation Hence then I argue That Doctrine which serves to cleare the righteousness of God in his punishing the wicked for their disobedience is to be owned and on the contrary that which tends to the obscuring it and casting an imputation of cruelty and injustice upon God to be denyed But this Doctrine which asserts a principle of light and life sufficient to be from God imparted to all mankind servs to clear his righteousness c. and the contrary Doctrine to obscure it c. Therefore c. The first proposition is so clear that it needs no proofe The second doth again as clearly flow from that For if God hath de novo or of a new given unto all men a sufficient principle of light and life to know and do his will then he may say as in Isayah and now oh men of Iudah and inhabitants of Ierusalem what could have been done more unto my Vineyard that I have not done in it Viz. in point of righteousness he hath done all that was needfull to cleare his Iustice in giving the Vineyard that which was sufficient to enable it to bring forth good fruit and consequently in punishing it for remayning unfruitfull Wheras if he had not given that which was sufficient his righteousness could not have been cleared For the law of righteousness requires of no man more then it allows him ability to perform And hence is very manifest the ridiculous unreasonableness of that assertion that they that perish have that given them which is sufficient to make them inexcusable but not sufficient to salvation howmuchsoever improved For notoriously evident it is that that alone is sufficient to leave a man without excuse which being duly improved is absolutly sufficient to render him excused and this again infers sufficiency unto salvation Besides why do they put themselvs to that trouble of saying that they have that given them that is sufficient to leave them without excuse seing they may as easily lay the inexcusableness it self upon Adams sin as the insufficiency to save and tell us they are without all excuse not for any thing particularly or personally given to them but for Adams sin But let the Scriptures be searched throughout and

that men should doe unto you doe yee also the same unto them For this said he is the Law and the Prophets So here is first Adam Secondly Moses Thirdly the Prophets unto Iohn who is a burning and shining light and a Voice crying in the wildernes prepare the way of the Lord. And Moses the Prophets and Iohn or Elias are the forerunners of the Lord in Spirit who cometh after them and yet is befor them all and in them all but as it wer vaild even as Moses outwardly put a vail befor his face becaus the people could not behold his Glory so Christ Iesus both when hee came outwardly into the World and now when hee cometh inwardly in mens hearts in his first appearance putteth on a vail and his Flesh is called that vail and as hee had his Flesh in the outward which was a vail so he hath his Flesh in the inward which is a vail also The Word became Flesh and dwelt in us said Iohn And this inward appearance of Christ in Flesh is his appearance in Weaknes as Naturall and yet Spirituall the Mystery hid within the vail of Flesh or naturall Spirit The Treasure hid in the field the least of all Seeds And this Christ doeth becaus of mens weaknes in the naturall state they are naturall their eye is naturall their ear naturall their understanding naturall And how can that which is naturall apprehend or receive that which is spirituall but as it appeareth in or clotheth it selfe with a naturall medium For Unum quodque quod recipitur ad modum recipientis i. e. Every thing that is received is received according to the manner of the Recipient And this is the body of Christ that is indeed spirituall but for our cause descendeth into a naturall forme or appearance and changing us by and with it selfe ascendeth againe into its spirituall appearance of glory Thus it is sowne naturall but is raised spirituall and thus also wee become changed therby both in the soul and body so as being sowne naturall we come to be raised spirituall And indeed ther was no other way that wee could be made spirituall who were naturall but that Christ Iesus who was and is spirituall should become so to speak naturall Hence hee is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The word in-naturalised or become naturall in us which in it selfe is spirituall This is for our weaknes he must descend that wee may ascend And according to this acceptation of the word naturall wee should not contend with those who call this inward divine light naturall if they did not call judge it so naturall as if it were only a meer naturall humane thing as a property or quality of mans corrupt nature becaus of which their error our controversy is just with them The consideration of this twofold appearance of Christ even inwardly in men should stirre all up not to rest in the first but to presse forward into the second so as to know a dying through his first appearance unto our naturall which is the first Birth and a putting on the spirituall wherin the rising with Christ is witnessed and a 〈◊〉 downe in him in heavenly plases This first appearance or ministration of Christ in men is as a Law-giver answerable unto Moses which Law requireth of men obedience unto it without letting them see or propounding unto them the Seed wherin the ability is received to fulfill the Righteousnes of the Law And indeed at first Man hath no inclination to look after the Seed which is the Elect and promised Seed But he aspireth to doe what is required of him through the Seed and birth of his naturall being But after al that hee so doth or can doe the Law which is light discovers the emptynes and imperfection of it it being not only a shining but a burning light and here man is sore discouraged afflicted and grieved under the sence and sight of his weaknes vanity misery and unrighteousnes This divine and heavenly light in him doth not only discover his best Righteousnes to be imperfect and an unclean thing but it burneth as fire against it to consume and destroy it Therfor is a man to give up the first birth and all the Righteousnes wisdome and glory of it unto death and burning that this divine and heavenly fire may mortifie and burne it to the end that the second or new birth may be attained by which also that which dyed that was naturall and corrupt cometh to be quickned and raised up pure and spirituall And this Christ himselfe taught expressly that a man must deny himselfe and take up his crosse daily and follow him if hee wold be his Disciple And this Selfe that hee is to deny is his first birth whether of unrighteousnes or righteousnes the first birth even with all its Glory Wisdome Righteousnes hee must give up to the crosse which crosse is the very light or life of Christ in him even in its very first appearance which crosseth the naturall birth with its Righteousnes Will and Wisdome and is not given to cherish and strengthen it but indeed to weaken kill and mortifie it and then to raise it up againe not any more bearing the image of the naturall and earthly but of the spirituall and heavenly This denyall and giving up of a mans selfe and the righteousnes thereof unto death is attained by Faith in the Light Life and Spirit of God and Christ the Word and Spirit of Faith 4. And as concerning the sufficiency of this light unto salvation wee doe not understand it in opposition to either the necessity or usefulnes of the outward coming of Christ and his sufferings and death for our sins nor in opposition unto the service and use of any teachings in the outward that come from the Spirit of God or any outward things to be done or practised which his spirit leadeth unto all which is more largely shewed in the third Section which answereth the particular objections wher diverse others things serviceable for clearing the state of the controversy are treated of 5. Nor do we assert that by this light the will of all men nor of any man in his naturall state at all times is so posited liberated or freed from the Power and Captivity of the Devill whose Servant and Vassall man is become in the fall and degenerate state through a voluntary giving up of his members as servants to iniquity as that he can at all times at his owne will and pleasure avert himself from the service of the Devill rescue himself from under his Power and convert himself to and seek God so as to find him but onely then and at such speciall and particular times and seasons as it pleaseth the Lord in the riches of mercy to touch stir and move him by a visitation from on high upon in and through this light both enlightning his understanding inclining his will in the strength power and vertue of which

it as Universally and so the Parallell runs betwixt universall and universall and not betwixt universall and particular and it is contrary to the nature of Parallells to be narrower one way then another But say they The Parallell holds thus That as all in the first Adam or who are begot of him doe receive hurt and Iudgement is come upon them all to condemnation even so the free gift is come upon all who are in the second Adam and are begot of him unto Iustification of life And thus as Adam is the head of all sprang from him so Christ the second Adam is the head of all sprang from him who conveyeth life and spirit unto them all As Adam hath conveyed death unto all who are come of him by ordinary generation To which I answer The free grace or gift which cometh by the obedience of Christ doth not find any of the children of men in Christ or begot of him according to the new birth for when it first cometh upon them it findeth them without God and without Christ in the world with Adam in the fall and therfore the Parallell can not run according to what is alledged above as to say even so the free gift is come upon all who are in the second Adam and are begot of him for none are in him nor begot of him upon whom the free gift first cometh but it cometh upon Unbeleevers that therby they may become Beleevers and upon the Unbegotten that therby they may be Begotten and upon them who are out of him that therby they may come to be planted in him And as to what is said of Adams being the head of all as they are come of him and of Christ his being the head of all come of him it holds good But this further is to be considered how Christ is the head of men for somtimes hee is called the head of the body which is the Church and somtimes the head of every man as it is 1. Cor. 11. 3. Now after what manner did Christ become the head of his Church who are the Saints not by finding them Saints when hee first came unto them and so joining them unto him as finding them a sutable body for such a Head No no for hee found them not Saints but ungodly and unrighteous and hee was given of the Father as a head full of Grace and Truth to begett them to be the Saints and children of God that so they might be a sutable body for him as their head And thus hee is the Head of the Saints by union and comunion they are joined to him and receive life and spirit from him as the Members doe from the Head and they doe serve and obey him as their Head and thus hee is the Head of none but the Saints But againe de jure i. e. of right hee is the Head of every man whom every man ought to receive and acknowledge for his Head and give obedience thereunto as the Members doe unto the Head and therfore it is that the whole world shall be judged by Iesus Christ and who have received him as their Head shall receive the reward of eternall life and who have not received him but denyed that obedience and subjection to him which the Members ow to the Head shall be punished with everlasting destruction becaus of their rebellion and disobedience Now there is such a mutuall Relation of duty betwixt the Head and Members that as the Members are bound to serve and obey the Head so the Head is bound to convey that influence of life and spirit unto the Members wherby it is possible for them to doe all things which the Head requires And from hence I thus argue Seing Iesus Christ is the Head of every man de Iure i. e. of right and is given of the Father to be the head of all men and hath received that power and authority from the Father to be the head of all men de Jure Therfore hee is bound from the Relation hee hath unto all men even all particulars as their head to convey that influence of life and spirit unto them wherby it is possible for them to doe all things hee requires of them And consequently the free gift is conveyed unto them wherby it is possible for them that they may be saved and so hee is justly called the second Adam in that hee is the Head of all men from whom a spirituall seed is conveyed unto all men even as the first Adam was the head of all men from whom a naturall seed was conveyed But say they If the free gift had come upon all particulars then all would have beene justified 1. Becaus it is said that the free gift is come upon all unto Iustification of life 2. Becaus by the disobedience of the first Adam condemnation is come upon all and therfore if the free gift is come upon all particulars then Iustification is come upon all Answer to the 1. becaus it is said the free gift is come upon all unto Justification of life it will not follow that Justification it selfe is come upon all for it is not said Justification is come upon all but the free gift is come upon all unto Iustification which imports that Iustification is the effect which the free gift would produce were it received by faith but now all doe not receive this free gift by faith and therefor it doth not produce this effect in all And to the 2. I answer denying that by the disobedience of the first Adam simply condemnation is come upon all for the Scripture doth not say so but thus there is somewhat by his disobedience come upon all unto condemnation which somewhat is the seed of sin that is transmitted from Adam to all his naturall posterity and doth produce condemnation as its fruit and effect wher it is obeyed and yeelded unto and suffred to spring up but in none else Morover the Apostle saith that where sin did abound grace did much more abound but if grace hath not come upon all as universally as sin Viz. the seed of sin aforesaid then grace should not have so much abounded But now it hath much more abounded or superabounded which therfore it is justly said to have done inasmuch as it hath given to every man that coms into the world a possibility to overcome sin and the power thereof for that which is able to overcome in all is more superaboundant then that which is overcome or may be overcome in all And though this seed of Grace and of Righteousnes suffer in many for a time yet in due tyme the Lord will raise it up in all and crowne it with dominion over all unto the Salvation of all who have received it in saith but for the everlasting destruction of them who did not beleeve nor were obedient thereunto Argument 6. From Rom. 10. THE Apostle Paul in this 10. Chapter doth againe fall upon this Subject to compare the Iewes and the

They instance indeed many that knew not all these things quoting Scriptures that speak so of many of them but not of all Now to argue from the particular or particulars to the universall is but an unreasonable way of argumentation and no better then to conclude all men to be blind because some are so Thirdly I have already shewed in Argument 3. 4. and 6. from Rom 1. 2. and 10. Chapters that some of the Gentiles who were under no outward administration of the Gospell did call upon the Name of the Lord and were saved and so consequently knew both sin and the remedy thereof the Lord Jesus But what though they knew not the outward Name if they knew the Nature the Spirit the life which slays sin and cures the soule It is not the meer outward name that saves but the life the power of Christ that quickens cleanses purifies and by this they might besaved For it is the life that saveth Rom. 5. 10. I also shewed from Rom. 2. That some of these Gentiles did so fulfill the Law of God that they were accounted the Iews and circumcision in heart before the Lord had praise of him and were iustifyed And this was a great error among the Jews that the Lord had not a people among the Gentiles who were accepted of him yea it was even the mistake of the Apostles themselvs till the Lord convinced Peter by a vision from heaven Acts. 10. But after he was convinced both by the heavenly Vision as also by meeting with Cornelius a Gentile and uncircumcised and yet a just and devout man one that feared God and all his houshold he broke forth with these words of a truth I now perceive that God is no respecter of persons but in every Nation he that fears God and worketh righteousness is accepted Which plainly imports that there were some in divers Nations who both feared God wrought righteousness and were accepted And what do those words Acts 10. 28 call thou no man unclean import but that God hath not absolutly passed by any man without giving him an opportunity by which he might be saved But say they Paul said he had not known sin but by the Law Rom. 7. wheras you say the light by which he might have kown sin was with him from his child hood again he saith when the commandement came sin revived and he dyed how can this be understood of that Light which was with him from his child hood Answ Very well yea how can it be understood of any thing elce but that Light which now so wrought in him that he saw that which before he saw not For though the Light was with him from his child-hood yet his mind was not turned in towards it and so he did neither see nor know sin so distinctly as was needfull for him to be saved from it And so though the Law in the light and the commandement came unto him from his child-hood yet it came not in that power and force as afterwards when his mind came to be turned towards it For the power of the Light is then onely sufficiently felt in its discovery of sin and the remedy thereof as the mind is turned towards it Besides this Argument lies much more forcibly against the Scriptures being this Law and commandement not onely because he had the outward Law and commandements in the Scripture from his childhood and was always directed to it as his rule and trained up at the foot of Gamaliel a Doctor of this Law But also because the Law never said more at one time then at another to him or any man so that the change that was made in him cannot be ascribed to the Law which he was always a very zealous Professor of but to that light which opened his mind to the understanding of the things of God by which he might understand the Scriptures But they urge further this Light cannot discover the Birth Sufferings death Resurrection and Ascention of the Lord Iesus in the outward the knowledg of which is essentially necessary to salvation Therefore c. Answ. Our own experience teaches us the contrary for we never came to know the mistery of his birth death sufferings as to the true and comfortable use thereof till our minds were turned to the Light And how did the wise men from the East know him Surely the star which outwardly appeared unto them had never been sufficient had not his starre i. e. his Light shined in their hearts Also how did the Centurion and the Canaanitisch woman know and acknowledge him in the outward had greater faith in him then the very Jews And how did the disciples themselvs know him For his outward appearance simply was not sufficient to convince them yea he forbad them to judge according to the outward appearance Of this matter John gives a clear account who first declares him as he is as the light that lighteth every man before he declare●…h of him in the outward Forasmuch as he could be known onely by the Light even what he was outwardly By this it was that they beheld his Glory as the Glory of the onely begotten Son of God full of grace and truth But the unbeleevers who beleeved not in the Light wherewith he had enlightned them and whose minds were turned from it in to their own carnall reasonings did not know him though they had the Scriptures that testifyed of him and saw and heard of miracles that he did for they neither knew him nor the Scriptures being gone from his inward appearance in his own Light in their hearts which would have discovered both him in the outward and the Scriptures testimony concerning him But that the knowledge of him as in the outward is of necessity unto salvation we grant not save onely where it is revealed and there it is very usefull and comfortable Yea our very adversaries do not affirme that all who ever were saved had or absolutly behoved to have an express and distinct knowledge of his outward coming For they grant that children may besaved who by reason of their infancy cannot have that knowledge Now if so why may not also some men who are as it were but children infants even babes in Christ as to Spirituall knowledg be saved without that cleare distinct knowledge of his outward coming being borne of his Spirit and sucking in the sincere milk thereof Surely such can never perish Yea the very disciples themselvs were for a season ignorant of the mystery of his death sufferings Resurrection and Ascention Object 22. The Divell or Sathan hath that in him which reprovs him of sin but yet works not at all in him any possibility of being saved Therefore that which reproveh for sin is not universally saving Answ. This is a fallacy called transitio de genere in aliud genus i. e. a passing from one kind to another As to argue from the Devill or Devills to men That because that which