Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	law_n	life_n	power_n	7,129	5	5.5274	4	false

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

points at Christ as both God and Man that most excellent middle that unites God and Men together for in all the Creation we see how the wonderful Wisdom of God and his wonderful Power hath united extreams by certain means or middles and these do plainly point unto us how as the highest and lowest Creatures are united by a certain medium or mediating nature partaking of both extreams so God the Creator and most high over all is united with men the noblest of his visible Creatures by him that is both God and Man made like to us in all things but without si● and therefore behoved to dye and rise again to lay a Foundation for our Faith and Hope that though we dye we shall also rise again Nor is this my single Perswasion but that of very judicious and wise Men long before me and Paulus Ricius a Jew by Birth but who became a Christian in his Treatise de Coelesti Agricultura lib. 1. from pag. 40 to 52. showeth how there are many excellent Symboles in the Creation that as Types and Examples hold forth that great Mystery of Christ God Man that were to be united in one and that this man could be but one only single man in the intire nature of Man of Soul and Body in all essential parts who should be both God and Man and for this he citeth a saying in Aristotle which is this lib. 10. Metaph. In quolibet genere rerum daturmum maximum et omnium ahorum summum i. e. in every kind of things there is one the greatest and highest of all others And who is this but the Man Christ Jesus who only among all men is both God and Man and the Head of all m●n And by exce●lent Symboles and Examples he showeth how this one man was to dye for all othe● men rise again And therefore however strange it may seem unto you not only many things in the Creation but the whole Creation it self is a Book full of Symboles Vails and Figures pointing at Christ even the Man Christ who was to suffer Death and rise again for the Salvation of men and yet I do most freely acknowledge that the Books of Moses and the Prophets did mo●e fully and distinctly hold forth this great Mystery But seeing ye grant That the Vails and Types of the Ceremonial Law did suffice to the Jews and People of Israel so far as outward helps and means were requisit to shadow and hold ●orth Christ unto them the same may be said as concerning the Gentiles that in some sort sufficient as in respect of outward helps and means for that day and time until more knowledge should come into the World was the Book of the outward Creation together with that knowledge they had that they were to sacrifice unto God as is above said And as God gave to the Jews and People of Israel his good spirit to instruct them in the signification of the Mosaical and Ceremonial Law and the Types and Shadows thereof so no doubt he gave a measure of his good Spirit to instruct the Gentiles what these Types and Figures legible in the Book of the whole Creation did signifie for as the Book of Wisdom saith The incorruptible Spirit of God is in all that is confirmed by Scripture for God gave his Spirit unto and by his Spirit strove with the People of the old World and it is the Light of Christ the Word and of the Spirit that convinceth and reproveth of sin that lighteth every man that cometh into the World which however ye call it only natural and humane we have good cause to believe it is divine and supernatural yet lightning the dark nature of Man and as it is absurd for any to hold a Book to a mans face in the dark and bid him read therein when he hath no sufficient light to read with so it were absurd that God hath set so excellent a Book as the whole Creation before the Eyes of men universally I mean the Eyes of their understanding and not give them sufficient Light in some measure to enable them to understand what is writ therein and seeing that Book contains true and real Types and Symboles Figures and Shadows of Christ as he was to come in the flesh and suffer death and rise again it followeth God hath given all men so much inward Light as whereby they might read and understand what is written therein concerning the Man Christ altho the express Hebrew and Greek Names Messiah and Christ be not known to them in such an obscure way and manner as might serve to that time but the great Glory and Light of the Mystery of God manifest in flesh which is Jesus Christ come in the Flesh who is both God and Man and yet one Christ doth incomparably surpass not only what all Vails Types either of the Law or outward Creation can discover but all declaration of words and cannot be perfectly known but by a very high degree of divine Revelation and no doubt the full discovery of it is reserved to the Life to come where it shall be matter of eternal Admiration and Adoration to Saints and Angels And lest you should say This is some new Fancy of mine and some other late Writers or apostate Hereticks as ye use to say I shall recite a Testimony of a very antient Writer who is judged to be either Ambrose or Prosper above twelve hundred Years ago in that famous and noted Treatise De vocatione Gentium i. e. of the calling of the Gentiles much esteemed and cited by Protestants of great note and particularly by Vossius and Grotius learned and judicious Protestants In the said Treatise de vocatione Gentium lib. 2. cap. 1. ad fin he saith in express words citing Acts 14. And indeed he left not himself without a Witness giving Rains from Heaven and fruitfull Seasons filling Your hearts with Food and Gladness But what is this Testimony that was alwayes serviceable to the Lord and never was silent of his Goodness and Power but the very indeclarable Beauty of the whole World and the rich and orderly largition o● his indeclarable benefits by which cretain Tables o● his eternal Law were given to the hearts of men that the common and publick Doctrine of divine Institution might be read in the pages of the Elements and in the Volumns or Books of the Times therefore the Heavens and all heavenly things Sea and Land and all things in them by the ●armonious Consent of their kind and order did attest the Glory of God and by a perpetual preaching did speak the Majesty o● their Author But this is not all he further saith And yet the greatest number of men who were permitted to follow the ways of their own will did not understand and did not follow this Law and the Savour of Life which breathed or inspired unto Life Note is not this in some degree Evangelical was made unto them the savour of Death

true Bishop or Preacher do equally require him to be really holy and pious and virtuous as to seem or appear so to be 1 Tim. 3.1 Tit. 1.7 8. A Bishop must be blameless c. sober just holy temperate c. he doth not say let him be a Hypocrite only let him seem to be so but let him be so Pag. 48. Ye say Grace hath a spiritual sence and when the Spirit of God influenceth it it can feel it Ye need to explain this further how Grace feeleth the influence of the Spirit is Grace an intelligent perceiving intellectual being doth not the Soul feel it or is it only the Grace that is sensible of the Spirits influence and the Soul insensible and stupid If a Quaker had so expressed himself ye would have called it Non-sence My application of H b. 12.27 to things of mens maki●g though ye call it most gross it is but your bare affirmation for why may not things of mens making be comprehended under thi●g made as well as the things of the old Law which though first appointed of God yet seeing men did seek to hold them up beyond their due season they were nothing as such but beggerly Rudiments and things of mens making and Christ ●aid Every plant that is not of my heavenly Fathers planting must be pulcked up and every work o● man wro●ght and not in the Wisdom Spirit and Power of God shall be burnt up Pag. 49. Ye grosly and most falsly accuse th● Quakers That they confound the witness of Gods Spirit and their own Spirit This is utterly false Pag. 50. Ye say The Spirit when he witnes●th doth it infallibly yet he doth not make our Spirits infallible Here ye use a little fallacy but it is a very thin fig-leaf and will not cover your Nakedness for though he doth not make the spirits of his Children absolutely and in all respects infallible yet when he speaketh to the spirits and hearts of his Children infallibly and fitteth and prepareth them to hear it and understand it have they not so far i● that particular thi●g or things an infallible knowledge and assurance for even among men he who tells me an infallible truth as that the Sun is risen and I hear him tell it and my sense of hea●ing i● sound I can say I did infallibly hear him for to say the Spirit is only infallible to himself but giveth us no infallible knowledge and ●aith of what he saith is most ab●ur● for all that t●ue real Knowledge and Faith ●hat God giveth to men is infallible and to think otherwise reflects upon Gods goodness wisdom and veracity for why should the infallible God give men only a fallible knowledge Well then let it so remain that your Doctrine is All the Knowledge and Faith that ye have of God and Christ and Christian Doctrine is fallible and may deceive you and be only a fancy or dream How will this relish to sober Pro●estants Is not this rather with a witness to betray the cause of the Protestants than to defend it But in contradiction again though ye say The Witness of your Spirit is fallibl● and ye may be mistaken yet so far as the Spirit of god confirms you by his Witness ye are infallibly assured What greater Contradiction can there be in mens words first to say The Spirit of God witness●th infallibly but your Spirits are not infallible Again ye say Ye are infallibly ass●red so far a● the Spirit o● God co●fi●ms you by his Witness So in one thing and at one time and in one and the same respect ye ●re fallible and yet not fallible This Logick is fittest for Bedlam But ye tell not whether the Spirit of God at any time confirms you of any Truth by his inward infallible Witness for if ye grant this ye grant all that the Quakers desire in the case for that is divine inward Revelation and Inspiration and none of us pretend to an absolute Infallibility but only so far as the Spirit of God witnesseth to us and in us Pag. 58. Ye most grosly pervert my words and cite them falsly when ye say I make the Ministers more than meerly instrumental and that they can by their own virtue heal and convert a Soul Nothing can be more falsly alledged for when Grace Spirit and Life or living Virtue doth emanate through the Ministers to the Hearers they are but Instruments and instrumental Pipes and Conduits yet not dead but living Instruments and that Grace Spirit Life and Virtue is not their own as of themselves derived but is Gods and Christs and is only freely given them Pag. 52. That ye say The Spirit of God cometh in betwixt the Mouth of the Speaker and the Hearts of the Hearers is granted but so it cometh in betwixt the heart of the Speaker and the hearts of the Hearers and a good Minister out of the good Treasure in his heart bringeth forth good things and that is more than bare words 1 Pet. 4.11 Ye say Relates only to an outward ability or estate enabling them to give Alms. Which as it is meerly begged so is singularly strange and will be strange to the Ears of many who hear it Doth ever the Scripture call outward Riches the manifold Grace of God And doth not vers 11. say If any man speak So it relates to a Ministry of the Mouth and not of giving by the Hands Pag. 55. Ye grosly pervert to say I am for pulling down Preaching Praying Singing that are Gods Ordinances for neither I nor we are against but for all preaching Praying and singing that is rightly performed viz. by the help and ability of the Spirit of God and that is Inspiration and is confessed so to be by better Protestants then your selves yea the Church of England prayeth in the Common Prayer for Inspiration as above noted That men without the Spirit are under a command to pray is granted but yet Prayer without the Spirit is no Obedience to that command as men who have no Money nor Goods equivelent to Money may owe a debt to a man and yet if they go to pay him without money or moneys worth they do nothing in order to the payment they only but mock their Creditor and offend him even so all Prayer without the Spirit is a Mockery and the like of Singing That want of Grace dischargeth none from moral Obligations is granted but yet without Grace none can perform their Obligations Ye grosly deny that the Prayers of Abraham and the saints were universally by divine Inspiration contrary to the sence of many sober Presbyterians and Episcopals and that Abraham prayed for Ishmael by a natural affection sanctified doth not prove that he prayed not by divine Inspiration what is Inspiration but the breathing of the spirit into mens hearts both to enlighten and to sanctifie them and to quicken and warm them with warm and fervent Affections Christ ascribes the work of Regeneration in men to the

unto Death that even in these visible Testimonies it might be learned that the Letter killeth but the Spirit giveth Life And immediately in the following Chapter he saith Therefore what was done in Israel by the appointment of the Law and the Sayings or Oracles of the Prophets the Testimonies of the whole Creation and the Miracles of the divine Goodness did perform in all Nations And that the Rain-bow was a sign of Salvation the same Author expresseth in the following words lib. 2. cap. 4. And the Security of Salvation ●aith he is consecrated in the Testimony of the Rain-bow consisting of divers Colours that is in the sign of the manifold Grace the which Mysteries and Sacraments did not instruct these very few men of one Family only but in them all their Posterity that what was given for the Instruction of the Parents might be profitable to the knowledge of their Sons Thus he And in the same Book cap. 9. he saith And it is manifest that by divers and innumerable manners God will have all men to be saved and to come unto the knowledge of the Truth but who come they are directed by the help of God who come not they resist by their own pertinacy And in the beginning of that Chapter he saith The Grace of God indeed doth principally appear in all Justifications counselling with Exhortations admonishing with Examples terrifying with Dangers inciting with Miracles inspiring Counsel Note the word Inspiring and enlightning the Heart it self and induing it with the Affections of Faith And a little after Which help viz. of divine Grace ●● offered or applyed unto all by innumerable ways either hid or open and that it is rejected by many it is their own Wickedness but that it is received by many it is both of the divine Grace and of the Will of Man viz. co-operating And cap. 10. he saith We have laboured to prove so far as God hath helped us that not only in the last dayes but in all the fore-going Ages the Grace of God was present with all men with a like Providence and general Goodness but in a manifold manner of working and divers measure for either hidd●nly or openly he is as said the Apostle the Saviour of all men but especially of them that believe The which Sentence of most subtil shortness and great strength if it be considered with a quiet sight doth end this whole Controversie for by saying He is the Saviour of all Men he hath confirmed the general goodness of God over all men but by adding especially of them that believe he showeth that there is a part of Mankind which by the merit of Faith divinely inspired Note the words Faith divinely inspired ye who deny divine Inspiration to be remaining ' is carried on to the highest and eternal Salvation by special benefits And a little after he saith ' And although that general Vocation doth not cease yet that special Vocation i● now made common to all And immediately before he saith No place of the World is destitute of the Gospel of Christ Where it is worth the observing how he holdeth forth a twofold Vocation and Calling both of Grace and belonging to the Gospel and Salvation the one general the other special and peculiar to such who have the Gospel preached to them by the Ministry of Men and have the benefit of the holy Scriptures And Luther in the Book called his Mensalia cap. 6. p. 101. saith In all Creatures we see a Declaration and Signification of the holy Trinity the Substance signifieth the Almighty Power of God the Father the Form and Shape declareth the Wisdom of God the Son the Power and Strength is a sign of the holy Ghost in so much that God is present in all his Creatures Thus far Luther expresly And since ye say Your Knowledge Faith of Christ in this Life as well as your Holiness Obedience is not perfect do ye not think if ye come to Heaven as I wish ye may by unfeigned Rep●ntance for your gain-saying the Truth that ye shall receive the more perfect knowledge of Christ at or after Death and then why not faithful Gentiles as well as ye Pag. 96. Ye ask Where do I find three Baptisms in Scripture c I Answ I find in Scripture the Baptism of Moses for the Fathers were baptized into Moses in the Cloud and in the Sea 2dly The Baptism of John 3dly the Baptism of Christ with Fire and the holy Ghost and some were under a divine Dispensation who knew God only as a general Father to Mankind but knew not that God had an only begotten Son and others knew that God was and Christ was the Son of God and believed knowing only the Doctrine of John and said They knew not that there was an holy Ghost viz. to inspire men and in this same Ignorance ye are at this day And without doubt every divine Dispensation hath it● inward peculiar Baptis● and Washing and that a mans Salvation may be begun under th● first but not perfected I still affirm and have proved and ye have not disproved it Pag. 99. Ye speak very igno●antly and scoffingly against Christ the Light in all men saying Is it the Light in men that was born of a Virgin hanged on a Tree I Answer Here ye more act the part of Socinians like your Brethren in Opposition Pardon Tillinghast and B. Keech who use the same Language and whom I have answered than like Orthodox and Sound Christians doth not the Scripture say They killed the Prince of Life and he who was killed and hanged on a Tree was not a meer Body but a Man consisting of Spirit Soul and Body and was not a meer Man but both God and Man and He who was hanged on a Tree said He was the Light of the World and in him it pleased the Father all fullness should dwell of Light Life and Grace and a measure of his Light and Spirit that neither is nor can be seperated from the fullness is in all men in a day of Visitation and dwelleth in the Saints and is revealed in great Glory in them but in Unbelievers it is very greatly vailed and hid and is the Light shining in Darkness c. and the Man Christ who did hang on the Tree is that second Man who is the quickening Spirit and ye may as well say Did the quickening Spirit hang on the Tree surely he who suffered Death on the Tree was both God and Man and not a meer Man and yet he suffered not as God nor in his Godhead but in his Manhood Your Ignorance is greatly to be lamented who are thus ignorant of the first Principles of the Doctrine of Christ although ye profess your selves Ministers of the Gospel Take heed of willful Ignorance that unless men be in the Faith Christ is not in them in that peculiar sence of the word Inbeing as it signifieth union and in-dwelling and enjoyment is granted as we say in one

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-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

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

proof and that ye say Antient and Modern Interpreters agree therein y● show your rashness for ye name no antient Writer that saith so And Theodoretus a very antient Writer expoundeth that place Psal 89.15 in his Commentary on the Psalms of the J●bilation or joyful Sound in the Gentiles in Gospel-dayes who should believe in Christ and it is evident that the Psalm is a Prophecy of Christ and of the great blessings that should come to all Nations both Jews and Gentiles by him as both Theodoretus and other antient and modern Writers understand it as is clear from vers 25 26 27 28 29 c. that is not applicable to David but to Christ whereof David was a Type And that ye say The Quakers give notice of their Meetings we grant but yet we use neither Bell nor Drum to give such notice and find no need nor occasion for any such superstitious Custom Pag. 135. Ye query May ye not succeed the Apostles in their Ministry though not in their Apostleship I Answer Nay seeing ye deny that which qualifieth all true Ministers of Christ which is the Spirit and Power of Christ inwardly revealed and that ye require nothing of real inward Godliness necessary to constitute a Minister of Christ ye have no President for your Ministry that ye plead for without true piety from the true Apostles but from Judas the Apostate that betrayed the Lord Jesus Christ and in so doing fell from his Ministry yea ye are not ashamed to mention him and the Pharisees for your Presidents and Patrons to which I have formerly replyed And though the Apostles ordained Elders and Over-seers over gathered Churches yet it was by the direction of the holy Ghost and this ye deny that your Ordination was such Nor was it proper and peculiar only to the Apostles to travel through the Nations to preach the Gospel but was common to other Pastors and Teachers as to the Apostles as is clear from the Acts of the Apostles and from Christs Commission And every true Minister of Christ is to know his place and calling by the Spirit of the Lord how long he is to stay among a People whether all his Life time or for some season But if ye were indeed called of God to sit down all your dayes in one pl●ce how cometh it to be so usual among you to remove from one place to another and most commonly to some new place where ye can have a greater Benefice or some better outward Accomodation Pag. 136. Ye say I reflect a Scandal upon you in respect of the endeavours for the Conversion of the Indians for this ye refer to the printed Accounts But ye should have mentioned in particular what these printed acounts say that they might be examined whether true or false for we know many printed Accounts are false and it is most manifest that great Sums of Money have been sent out of Old England to encourage that work of preaching to the Indians and it is as manifest that much of that Money hath been ill bestowed and improved as the Country of New-England knoweth well enough and these called Christian Indians your pretended Converts are known generally to be worse than the poor Heathens CAP. X. PAg. 136. Ye say so little in defence of that ye call your Two Sacraments confessing withal That the Scripture saith nothing of the word Sacrament that I shall not spend Paper nor Time to answer all your Impertinencies considering that I have said enough that may suffice to answer you in my former Reply to Pardon Tillinghast for if Water-Baptism be no Gospel Precept then surely sprinkling Infants is none only I shall consider some of the grossest of them Pag. 137. As for sprinkling ye say ye plead not for it but for pouring Water not on the fore-head only but on the face This seemeth a learned distinction that may pass current among ignorant People what difference betwixt sprinkling and pouring seeing all the Water ye pour is neither gallon nor pint but so much as ye can hold in the hollow of your hand which cannot well wet the whole face and therefore is more sprinkling but still ye are to seek for a proof that either sprinkling or pouring Water on a childs fac● was ever commanded by Christ or practised by any of the Apostles or Ministers of Christ record●d in Scripture Ye say Origine and Cyprian tell us that the Apostles gave order for the baptizing of Infants withal citing Augustin but this is no Scripture-proof and Authority of antient Writers without Scripture ought to be of no weight among true Protestants The Church of Rome doth so argue for her unscriptural Traditions and is more ingenuous than ye that she doth confess There is no A●t●ority for Infant Baptism but only the Tradition of the Church and if ye have no better Authority than Tradition your cause is desperate and your Refuge to the Tradition of antient Writers proveth you more Popish than Protestant And as for Origine Cyprian and Augustine they lived long after the first Century and ye can give no evidence in Church History that Infant Baptism was practised until Cyprians time past two hundred years from Christs Resurrection and whereas while the practice of Water-Baptism continued in the Church it was required that before Baptism the Persons that were to be baptized should confess to the Truth and also that they did confess their sins and declare their Repentance and Faith which Infants could not do and therefore were incapable of Water-Baptism to supply which defect in after Ages the invention of God-fathers that should confess and vow for them was set up that hath no shadow of ground in Scripture Pag. 139. Ye say I fraudule●tly omit that clause citing Luke 18.15 16. For of such i● the Kingdom of God Answ I do not fraudulently omit it but saw no necessity to repeat it as having not the least seeming strength in it for Water-Baptism to Infants for granting that those Infants or such belonged to the Kingdom of God it doth not therefore follow that they were baptized with Water ye must show either Precept or Practice but ye do neither and that ye say It is above the capacity of Children to receive the Lords Supper so call'd ye give no instance wherein that is more above their capacity than to receive Infant Baptism by sprinkling or pouring seeing both ye say are signs of spiritual Mysteries and in Augustines time that call'd the Supper was given to Children or Infants if they be uncapable of understanding the thing signified by the one so are they of understanding the thing signified by the other Ye falsly alledge That Contra-distinguished signifieth two Contraryes the one to the other but I did not un●e●stand any c●ntrariety betwixt John's Baptism and Christ'● but only a diversity nor doth the word contra-distinguished import any other contrariety but as the Type hath to the Anti-type i. e. counter-type Pag. 140 141. Ye contend that Mat.