Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	believe_v	faith_n	unbelief_n	3,235	5	10.7449	5	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

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

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

a good work that is not false and hypocritical ye grant and if ye did abide by what ye have said in this matter the Controversie might end as to that head Pag. 110. The cutting off the Natural Branches If we may believe your bare Authority for ye give no shadow of proof ye will have it relate only to a vi●ib●e Church state but the contrary is manifest from this that as the cutting off is so shall the grafting in again be for that Rom. 11. containeth a plain Prophesie of the Conversion of the Jewes and People of Israel when all Israel shall be saved And surely that Conversion and Salvation is a real thing Ye are no less absurd to say The Oyl that the foolish Virgins had in their Lamps was only a Profession they had of Grace and yet ye say expresly Their Lamps was their Profession which is a gross Self-Contradiction for the Lamp and the Oyl could not be one and the same thing if the Lamp as ye say is the Profession the Oyl must be something else unless ye will say The Oyl is the Cask and the Cask is the Oyl Pag. 112. Ye strangely contradict your selves in answer to Ezek. 18.24 saying The Scriptures assure us that no true Believer shall totally and finally fall away from Grace How strangely do ye forget your selves who within a few Lines before did affirm That the Faith that may be fallen from is not a false Faith see pag. 111. line 8. Pag. 113. Ye argue That David's Fall when he committed Murder and Adultry was not totally from Grace because he prayed Psal 51.11 Take not thy holy Spirit from me But ye are strangely inconsiderate may ye not think that a Child can answer you when David prayed that Prayer God had begun to restore him again and that Psalm is called one of his penitential Psalms and was a Testimony that God by his good Spirit had begun a true work of Repentance in him after his fall and had given him together with Repentance his holy Spirit and he prayed that it might not be taken from him Do ye think ye deal with Idiots and persons void of common sense when ye argue at this shallow rate I told you before and I again tell you That if a Murderer and an Adulterer while such may be a real Saint the worst of Men may believe that they are real Saints Your Answer hath no Validity when ye say They never had the work of Conversion past upon them but this is barely said Why may not others who have had some real beginning like that of David in some measure fall into these Sins of Murder and Adultry And surely these who commit Murder and Adultry whatever they have been before may be numbred amongst the worst of men They may say a cording to your Doctrine They had the work of Conversion wrought upon them formerly and they are Saints still and ye cannot convince them to the contrary by your Doctrine I say still it would argue great Partiality which far be it from us to think it can have place in God that one and the same Sin is Mortal in one and not Mortal in the other the pure Life of Faith is killed by every gross Sin or Crime such as Murder and Adultry for if he who hateth his Brother hath not eternal Life abiding in him surely nor he who with his hands killeth his Brother That Gods Promises are meerly Hypothetical to his elect Saints and Children I neither said nor say yet the Promises are held forth Conditionally and some are Conditional and some absolute Pag. 115. Ye grosly abuse me by alledging That I introduce the Popish distinction o● Mortal and Venial Sins I use no such words and have not the Popish sence of these words but yet I believe there are lesser and greater Sins and great and hainous Sins and Crimes kill the Soul such as the Crimes of Murder Adultry but every smaller Offence doth not kill the Soul utterly but yet hurteth or woundeth and this both Experience Scripture confirmeth and ye are a sad sort of men if ye think that the gross Sins and Crimes of Mu●der and Adultry do no more hurt the Souls of men than some Weaknesse and Infirmities that are really culpable yet of a smaller kind as a little wandering of Mind a little slackness or remisness for a little time c. Whereas I did affirm There is a state in Grace that men may grow up into wherein they never fall away but are crowned with Perseverance for which I cited divers places of Scripture as Psal 119.2 3 1 Joh. 3.9 1 John 2.19 and these I called such who were the Sons and Children of the Free-Woman and who are made conform to the Image of the second Adam Christ Jesus beyond the Image of the Earthly Adam who fell and who sit down in Christ that never fell and these abide with him and go not out To this ye say nothing that has any weight but meer triffling ye say It belongs to Faith where ever it is that who ever have it are born of God And here ye contradict again your own Doctrine who granted That there is a Faith that may be lost that is not false Ye say I mistake the Notion of the difference between Servants and Sons for ye say true Believers are both Sons and Servants But this I did not deny nor do yet the Scripture maketh a distinction thus Every Son is a Servant as Christ was both Gods Son and Servant as he is called in Scripture and Paul was a Son of God and a Servant of God but yet every Servant is not a Son of God born of the free-Woman The Servant said Christ abideth not in the House forever but the Son abideth forever The Son of Hagar must become the Son of Sarah that he may dwell in the House of the Lord forever But ye falsly alledge against me as if I said None are in the New Covenant until that after Death they come into glory And ye show your great Ignorance and want of Experience to deny that men may be in a middle state between both as partly of a Legal Spirit and partly of a Gospel Spirit for some time for the Disciples were too much of a Legal Spirit when Christ told them Ye know not what Spirit ye are of Too many called Christians who have a measure of Gospel-sincerity are too much of a Legal Spirit and are not wholly leavened into the Gospel Spirit Pag. 117. Ye say I seem to lay the stress upon the strength o● Inherent Grace whereas the Scripture ass●res us it is of God and depends upon his Power I say the same it is of God and depends upon his Power and both God and his Power doth preserve the Faith Love and other Graces and Virtues of his People and keepeth them ever green that they wither not as the Cedars of Lebanon Ye fa●sly alledge I confound the two