Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	know_v	word_n	2,143	5	3.8658	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45823	A contention for truth: or, an impartial account, of two several disputations The one being on Munday, the 12th. of Feb. And the other on Munday, the 26. of the same month, in the year 1671. Between Mr. Danson of the one party, and Mr. Ives on the other, upon this question (viz) whether the doctrine of some true believers, falling away totally and finally from grace, be true or no? Published to prevent mistakes, and false reports, concerning the said conferences. By a lover of truth and peace.	Ives, Jeremiah, fl. 1653-1674.	1672 (1672)	Wing I1095A; ESTC R222598	83,987	220

of the Truth but not the whole Truth I do not deny but taking the words as our translation rendred them and according to the Vulgar account of the exposition we affirmed the thing but then we also affirmed that there was no absurdity in it that Paul should use Caution to prevent that which he knew was impossible to come to pass and I also told you that the word being capable of another sense I chose rather to stick to the last Mr. Ives You told me that the last was the true sense but come Sir do any thing that will conclude the Question if you will not I shall not answer you Mr. Danson I will prove that it is not needless to give Cautions nor to make use of Cautions to prevent that which yet notwithstanding is impossible to be or to come to pass Mr. Ives That is no part of the Question you are to prove that it is impossible for any True believer to fall away totally and finally If you will not conclude that in your syllogism I will not dispute for I am now to dispute this Question with you whether it is impossible for any True believer to fall away totally and finally I say some may you say none can do you not Mr. Danson Yes Mr. Ives Prove it then Mr. Danson If some True believers may fall away totally and finally from Grace then we may suppose that some True believers have fallen away totally and finally But no True believer hath fallen away totally and finally from Grace Ergo no True believer can Mr. Ives This is a false Syllogism For Mr. Danson saith if some may fall then some have but none have Ergo none can and though the minor proposition may be detected if the conclusion bad been rightly inferred from the premises yet however the consequence of the major is false Therefore I deny your major Mr. Danson I argue upon your own grounds Mr. Ives I deny the major do you prove it if you can upon what grounds you will so it be proved upon a good ground I pass not Mr. Danson Whatever is Potential hath been done Mr. Ives That is false but prove your major proposition for that is the thing denied and you beg when you should dig A thing may be possible to be done though no body hath done it therefore throw up your Argument and say you cannot prove it or else prove that whatever hath not been done is impossible to be done Mr. Danson I Argue upon your self Mr. Ives If you beg of me I will give you nothing I say prove your major proposition if you can Mr. Danson I say I cannot prove it Here Mr. Danson confesses he cannot prove his Argument Mr. Ives He that will use a medium to prove an Argument must prove his medium Mr. Danson I will prove then by a new Argument Mr. Ives Come then Mr. Danson If some True believers have fallen away totally and finally from grace they are either those in the 2 Pet. 2.19.20 or Heb. 6.6 that are some of those examples But they are no examples of persons falling away from Grace Ergo No True believers have fallen totally and finally from Grace Mr. Ives I deny the whole Argument for you do not conclude rightly you must conclude Ergo. Then if none have fallen none can fall Mr. Danson They are your confessions therefore that is a proof Mr. Ives I desire this Gentleman to prove that it is impossible for any True believer to fall away totally and finally from grace and he hath no way to prove it but saith I confess it when all this while I have been disputing against it Mr. Danson These were the instances you urged of True believers falling away totally and finally from Grace Mr. Ives Prove your major I say Mr. Danson I here prove it if that the characters that are given in these Texts that do carry the greatest likely hood of True believers falling away do not prove it then they cannot fall away But the first is true Ergo. Mr. Ives Sir I deny this Argument for it doth not conclude the major that was denied in the former Argument either prove that or else go back to the question and prove by some other Texts of Scripture or Argument and so conclude Ergo It is possible for any True believer to fall away totally and finally Mr. Danson I appeal to all persons if a retortion of an argument be not according to all the Laws of Disputation Mr. Ives I confess it Retortion is good when you are Respondent that was your business last time but now you are to give me an Argument to prove that it is impossible for any True believer to fall away totally and finally I did the last time endeavour as well as I could to give Mr. Danson the best reasons to prove that some True believers might fall away and Mr. Danson is now to give me some Scripture proof or argument that they cannot fall away It may be possibly I did not urge all my arguments and it may be a True doctrine though it be not true from those arguments I did urge and I cannot urge all Truth at once It may be true from other reasons though not from them and we all know but in part and what if I erred the last time is that any proof for you Mr. Danson I Retort your own Arguments Mr. Ives You do not argue at all I denyed your major proposition of the former syllogism and it is not proved neither have you concluded it Now rather then lose time I deny the consequence of the major of your last argument which is that if any True believers have fallen away totally and finally that it is true from those two Texts Heb. 6.2 Pet. 2. or else that it is impossible they can fall away Mr. Danson I will prove your arguments erronious Mr. Ives Prove it or else prove your last consequence denyed or go back to the consequence of the former argument which is not yet concluded which is this that if there be no examples of any True believers falling away then none can fall away Mr. Danson If there be any examples of the falling away of True believers they are some of them that you alledge Mr. Ives That doth not follow but I appeal to all the people whether this be any proof of what you should prove Mr. Danson If that some True believers may fall away or if there be any example of any True believers falling away they are either those that you alledg'd or some others But neither them nor no others are examples of True believers falling away Therefore Mr. Ives Therefore what Mr. Danson Therefore then there is no example Mr. Ives Is that the Question our Question is this whether it be possible for any True believers to fall away totally and finally and not whether any of them hath fallen away for if there hath not any of them fallen away yet it is possible they may

6th of Hebrews 5 6. may fall away totally and finally then True believers may fall away totally and finally But all those that have those Characters mentioned in the 6th of Hebrews may fall away totally and finally Ergo True believers may fall away totally and finally Mr. Danson I deny the consequence it doth not follow that if all those that have the Charactters of true and sincere believers mentioned in the 6th of Hebrews may fall away totally and finally then True believers may fall totally and finally Mr. Ives If all those Characters be applyable to none but True believers then the consequence follows that if those to whom these Characters agree may fall away totally and finally then True believers may fall away totally and finally But those Characters in the 6th of Hebrews are applyable to none but True believers Ergo Mr. Danson I deny the minor that they are applyable to none but True believers Mr. Ives Give me then an instance where they are applyable to any else but True believers Mr. Danson Prove that they are applyable to none other Mr. Ives I have proved it without you can give me an instance where all these Characters mentioned in the 6th of Hebrews are applyed to those that were not True believers that they were once enlightened with the knowledge of the truth and were made partakers of the holy Ghost and have tasted the good word of God and of the power of the World to come and such as were renewed by Repentance shew me where all those Characters and Qualifications agree to a man that was not a True believer shew them me all in one man give me an instance if you can Mr. Danson You are to prove that these Characters here mentioned agree to none but True believers Mr. Ives If the Scriptures applies these Characters to none but True believers then my minor is true But the Scripture applies them to none but True believers Ergo Mr. Danson I deny the minor for tasting of the good word of God is appliable to others but True believers Mr. Ives The Question is whether a man that hath all those Characters be not a True believer or wants them can be a True believer shew me a man that hath all these Characters from some other text and instance that was not a True believer Mr. Danson Do you mean in all the particulars Mr. Ives Yes for it may be 6 men may have all these 6 Characters Mr. Danson I will give you an instance then one for all that is to say that the Scripture doth ascribe believing unto those persons that were not True believers and that includes them all Mr. Ives I deny that therefore bring your Text to prove that persons that are so qualified may fall away for I here argue upon you that the Scripture no where gives us a note of any but True believers that were thus qualified therefore shew me some that had all these qualifications that were not True believers Mr. Danson The Scripture no where gives a particular Enumeration of all these qualifications as agreeing to one person but we must do it by parts Mr. Ives That will not do because he that may have one Vertue may be no True believer Mr. Danson I take persons that are extraordinarily indowed from above Mr. Ives You must shew me where any man that had all these gifts that was destitute of True grace Mr. Danson There is no particular instance of all together Mr. Ives Then my Argument is proved I will now give you leave to shew them by parts that they that were renewed by Repentance that were inlightened and made partakers of the holy Ghost and tasted the good word of God and of the powers of the World to come that they who had these or any of these qualifications were notwithstanding no True believers Mr. Danson Upon your supposition that is to say that the Characters here given are of the True graces of the Spirit of God then if so be I can prove but one part from a plain Scripture it is necessary that the whole should be inferr'd because the graces of the Spirit of God go along with one another No person is truly inlightened but he also tafts of the good word of God and is partakers of the holy Ghost c. Mr. Ives If you please I will prove that these qualifications are applyed to True believers Mr. Danson You are to prove only to True believers Mr. Ives I will prove they are applyed only to True believers and if the Scripture applies them no otherwise the reason of my Argument is good till you assign an instance that these Characters are applied to some that are not True believers Mr. Danson I deny the Argument supposing these very terms are not to be found in Scripture applied to them that are not true believers yet the thing signified may Mr. Ives Sir you must instance in some of these terms and therefore shew me in any of these Terms that any were inlightened or tasted of the powers of the World to come or were renewed by Repentance c. that were not True believers else you argue instead of answering Mr. Danson I gave you this general instance the Scripture affirms that which takes in all these it stiles those believers that were not real believers Mr. Ives That is no proper answer because if I say none but True believers have these qualifications then these must be True believers that are so qualified but none but True believers have these qualifications Now if the Scripture applies them to any else you must shew where it doth Mr. Danson It doth not follow that if the Scripture doth not apply these Characters to any person that therefore they are True believers that are so qualified Mr. Ives True believers is a word hardly to be found in the Scriptures though we have been disputing all this while about it but we understand by True believers a man that is not a Hypocrite that doth not pretend to what he hath not or is not Now I say I do not know where the Scripture tells us any where to the contrary and if that be not our guide we are all in the dark Now if the Scripture gives us these for Characters of True believers and tells us the contrary are not True believers we have no reason to judge that man not a True believer that hath these Characters for we have no rule to judge any man a believer or not a believer but by the Characters the Scripture gives us of True believers and of such as are not so Mr. Danson But the Scripture gives instance by parts and if so be you will I will shew it you in parts Mr. Ives Where are those parts I have told you before that you ought to give an instance of any one that had all these Characters Heb. 6. that was not a True believer for indeed that is my Argument but I do likewise condescend that if you

can you may shew where any one of these Characters agree to one that is not a believer and it shall suffice Mr. Danson I begin with enlightening and that we have in the 17th of John 23. where Christ prays that the World may believe that thou hath sent me Mr. Ives What do you bring thia for Mr. Danson Why It is Scripture Mr. Ives What care I for Scripture Hear the Peofell a Laughing Mr. Ives What do you Laugh for Surely you cannot think that I speak to undervalue the Scriptures since we come here to prove our opinions by them Now when I say I care not for the Scripture my meaning is for Mr. Dansons impertinent alledging of it for what if he had brought his instance out of the first of Gen In the beginning God made Heaven and Earth I might have said what care I for that being impertinently alledged as to the thing in hand and if Mr. Danson may be a judge I will appeal to him what he thought of that expression Mr. Danson I thought as you have said not that you did reject or slight the Scripture but the use I made of it Mr. Danson I bring it to prove that the World that here is distinguished from those that believed through the Apostles word that these persons might know that God sent Jesus Christ which is part of the illumination Mr. Ives Here you have brought a text to prove something but not to the purpose For you are to bring a text to prove that some unbelievers were enlightened you are now to Instance in parts therefore first shew me where any were enlightened that were not True believers Mr. Danson This is an instance but you do not understand it when Christ had said for their sakes I Sacrifice my self that they also may be Sanctified through the Truth v. 19. he then adds Neither pray I for these alone but for them also which shall believe on me through their Word that they also may be one as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me Our Lord Jesus Christ doth here pray for those persons that should afterwards believe on him by the Apostles preaching for their Conversion that it may be a means of the Worlds Conviction of that more common believing and knowing which we do say is intended in this place by inlightened Mr. Ives You are under a mistake because my Argument is this that these qualifications are not applyable to any but True believers that is to no unbeliever you now only shew me that Christ prays for the World that the World may believe through the Apostles word which makes against you Mr. Danson Either you do not understand it and that 's your ignorance or yov will not and that 's your disingenuity Mr. Ives Pray Sir forbear I confess I am ignorant enough but it is not handsom for you to reflect so often upon me Mr. Danson I affirmed that our Lord Jesus Christ prays for Real believers those whom the Father had given to him and he speaks of this as one great end which he did design to obtain by their Conversion namely that the World thereby might be convinced not converted Mr. Ives How know you that Sir Mr. Danson The Word saith so Mr. Ives I Answer two things First that it is impertinent and not to the case and Secondly you give a wrong sense of the Text the first thing you are to shew is a Text where any are said to be inlightened that are not True believers and you tell me of a Text where Christ prays that the Apostles preaching may Convert others that others may believe through their word and then he prays afterwards that it may have this effect that the World may know that the Father sent him Now I hope it is Life Eternal to believe that Jesus Christ was sent from God Again If Knowledge and Enlightening were all one yet this Text doth not prove some did so know that were not True believers but only Christ prayed they might know Mr. Danson I deny that Mr. Ives Doth not the Scripture say so and this Scripture you bring makes no distinction of knowledge Mr. Danson He distinguisheth them from those persons that should believe on him through their word Mr. Ives Give me a Text where any man is said not to be a True believer and yet enlightened Mr. Danson This is unreasonable Mr. Ives It is reasonable therefore shew me where because this is so plentiful a word in Scripture You were once darkness but are now light in the Lord therefore walk as Children of the Light c. The word Light and Enlightened is a word frequently used Eph. 1.18 Heb. 10.32 There is not many more plentiful words in Scripture then this and therefore among all this variety I would have Mr. Danson shew me where this word Enlightened is applied to a man that is not a True believer Mr Danson I answer your demand is unreasonable that it must necessarily be brought in the same Terms for suppose it be inequivolent Terms it is enough this very word Enlightened in Heb. 6.4 is rendred in Chap. 10.32 Illuminated so that enlightening and knowledge are the same thing Mr. Ives Because likeness and similitude are the same thing therefore knowledge and light are the same thing I deny that for though sometime light and knowledge are in Scripture put for the same thing yet they are not alwaies but that which you are to do is to shew me where these Characters in Heb. 6. are applied to any but True believers now that was denied and you tell me you will not undertake the whole but you make no doubt to shew it in parts if not in the whole give me therefore the first Mr. Danson Here is a plain place John 1.7 That was the True light which lighteth every man that cometh into the World Mr. Ives This speaketh of such a light as lighteth every man that comes into the World either let us now be ingenious or let us all be Quakers for the truth is if you believe all men in the World are enlightened with the light of Christ I cannot understand how you or any that gives such a sense of that text should differ from their notion about the light within they so much speak of you are therefore to bring a text to prove that some men that were not True believers were yet enlightened for I deny the whole World were enlightened for this text speaks indeed of a universal light as the Sun may give a universal light and yet men that are blind are not enlightened doth it follow because the Sun is a universal light and enlightens the World that therefore every man in the World is enlightened for as I said there is a great many blind men and the Gospel is said to open mens eyes and to turn them from Darkness to Light c. You

will do it That these Scriptures do not prove that which they are alledged for viz. That Go hath absolutely undertaken and ingaged for all True believers so and at that rate that ler them do what they can they cannot cease to be True believers But such Scriptures as those last named do only assure all True believers that God will not be wanting on his part to effect their perseverance if they are not wanting to themselves and for the better understanding hereof we are to consider that God is said to work those vertues in us and to do all for us when he vouchsafeth sufficiency of means for the effecting thereof though the thing be never effected thus Christ is said to take away the sins of the World John 1.19 Though the World lyeth in wickedness because he hath done that which is sufficient to take away the sin of the World and to cleanse them from all unrighteousness To the same purpose the Scripture speaks in Ezek. 13.42 because I have purged thee and thou wast not purged th●u shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee God in this place is said to have PURGED THEM THAT WERE NOT PURGED because he had vouchsafed proper and sufficient means for their Purgation and so St. Augustin speaks of Christ As much as lyeth in the Physician he came to save and heal the Sick and he slayeth himself that will not observe the precepts of the Physician And after this manner the Apostle argues Rom. 2.4 5. That the goodness of God did lead them to Repentance though many of them were so far from being lead to Repentance that he tells them that after their hardness and impenitency of heart they treasured up to themselves wrath against the day of wrath c. In this sense are those Scriptures to be understood of Gods keeping believers from falling and preserving them to the end and of his promise that they shall be kept from evil which whether it be of the evil of punishment or the evil of Sin believers are never so kept but that they may and sometimes do fall into the one and the other and therefore those texts must be understood of Gods doing those things by his gracious vouchsafement of means sufficient to keep believers from evil and from Back sliding and of doing all that which is necessary on his part for their persevering and keeping to the end And as concerning those Scriptures that speak of Christ's prayer for the perseverance of all true believers and tha● he was not heard in all he prayed for if they do not all persevere this hath been answered in the Disputation how that Christ did not pray for their perseverance in any other sense but by their careful and diligent use of the means God had vouchsafed them they might be kept from falling and in this sense he was heard in all he prayed for although with Judas some True believers should fall away in this sense he prayed that the World might believe and that all believers might be in unity and sanctified and kept in the World from evil though we see few of the World do believe or few believers live in that unity or are so sanctified as to be free from the evil of the World therefore Christ's prayer explains it self when he prays for believers sanctification John 17 Sanctifie them THROVGH THY TRVTH thy word is Truth So that one may run and read that this prayer of Christ concerning the perseverance of True believers was upon condition of their use of means which was no more absolute then his prayer either for their sanctity or unity and neither the one or the other more then any that God would so bless them in the nse of such means that thereby they might attain those blessed ends all which implies that it was possible for many things never to come to pass that Christ thus prayeth for and yet he is notwithstanding heard alway in all things The last ground of this perswasion that no True believer can siually fall away is this viz. that the contrary doctrine of the possibility of True beliezcrs falling hath absurd consequences attending it The first is that it makes God changable because the Scripture faith Mal. 3.6 I the Lord change not therefore the Sons of Jacob are not consumed Thence it is inferred that if God hates those whom he once loved he is changable to this I answer that if God had promised to love men absolutely and without condition then the Sons of Jacob must be loved of God though they were never so wicked or else God must be subject to change But this cannot be the sense because God hates all the workers of Iniquity again the Scripture tells us concerning Elia's Sons 1 Sam. 2.30 I said indeed that thy house and the house of thy Father should walk before me for ever But now saith she Lord far be it from me for them that honour me I will honour and they that despise me shall be lightly esteemed of The like we have in Jer. 18.7 8. At what time saith God I shall speak concerning a Nation and a Kingdom to plack up to pull down to destroy it if that Nation against whom I have pronounced it turn from their evil I will repent me of the evil that I thought to do unto them And at what instant I speak concerning a Kingdom to build and to plant it if it do evil in my sight that it obey not my voice them will I repent of she good where with I said I would benefit them The like we have in the 18. Matt. 32. those that had been forgiven had all their debt afterwards exacted because they would not forgive their fellow-servants and who dares say that God changeth if those men that had his wrath abiding on them in the days of their Infidelity should upon their believing continuing in the Faith be saved and delivered from wrath and vengeance Nay would it not argue a change in God if he should have done otherwise viz. if he had let wrath remain after they had repented forasmuch as he had promised to remove it upon those conditions and in like manner would it not argue a change in God if he should shew the same kindness and favour to men in the height of their wickedness as he doth to his most holy and mortifyed self denying servants so that Gods abhorring those that depart from him is so far from charging God with changing either in his effence or attributes that he would be changed if he did not do it because he hath ingaged his word for it Heb. 10 38. That if any draw back his Soul shall have no pleasure in them The other absurdity is that the doctrine of the possibility of True believers final a postacy is destructive of all true Christian comfort in this matter let Mr. Baxter speak for me though he discent from me in

the 19 page of his Treatise of the Saints Perseverance he saith That this doctrine doth not destroy all Christian comfort but a Life of much Christian comfort may be had without assurance of Salvation he means in the sense contended for which saith he I prove from Adams comfort in innocency doubtless the possibility of his fall did not destroy his comfort while he stood Secondly it were unreasonable and uncharitable to think that the ancient Churches that differed in this point had no Christian peace and that such holy men as Augustin and Luther and multitudes more were deprived of Christian peace who have manifested so great confidence and joy both in their lives and writings Thirdly if there be no joy nor peace except we receive it from the certainty of our perseverance then saith he it would follow that exceeding few of those that hold the perseverance of all the justified have joy or peace in believing Fourthly I argue a pari there is no Son of the wisest and constant Father that is certain he shall persevere in the love and favour of his Parents and that he shall not fall into their very hatred and be disinherited by them yet it doth not follow that therefore all Children should uncomfortably vex themselves with fears lest their Parents should hate them or disinherit them yea or that no Son can from hence take comfort in his Fathers Love and there is no man of the greatest holyness is certain he shall not fall into some fowl sin this is acknowledged by all he is not certain but he may be Drunk as Noah was or incestious as Lot was commit Adultery and Murder as David did deny Christ as Peter did and if you were sure you should fall thus would it not even break your hearts but what must all Christians live in doubts and he uncomfortable because of this you are not certain but you may for such capital crimes be hanged at a Gallows and be made a publick example to the World Yet I hope we may live comfortably for all that and need not trouble our selves with such fears save only by necessary caution to prevent the evil the same grounds therefore that may give you comfort against the fears of such scandalous sins may give them comfort concerning their Salvation who either believe not the doctrine of the perseverance of the Saints or are not certain of their own Sanctification page 22 23. especially as he observes page 22. If we consider the goodness of God's Nature his common mercy to man-kind the fulness and freeness of his grace in Christ the experience of his love both in common and special mercies which abundance of comfortable passages in Scripture all these may do much to the support and comfort of the Soul against Apostacy thougt there had been no absolute promise made of the final perseverance of all the justified c. But what are these to the absurdities that follow upon the opinion of the impossibility of True believers falling finally and that will appear if we consider how much it borders upon Antomiauism and the tendency of it to promote Ranterism that it borders upon Antomianism and at some turns strikes hands with it will appear if we do consider the doctrines of the one and the other as we find them Printed and published to the World though possibly by Men otherwise very Godly and learned I shall instead of many that wrote for Antinomianism only mention Dr. Crisp I begin with some passages in his Sermons page 174 175. Let me speak freely saith he and in so doing tell you that the Lord hath no more to lay to the charge of an Elect person in the height of iniquity and in the excess of riot and committing all the abomination that can be commited I say when an Elect person runs such a course the Lord hath no more to lay to the charge of that person then to the charge of a believer nay then to the charge of a Saint triumphant in Glory And in his Sermon called Christ the way pag. 23 24. I give this hint saith he by the way when as I speak of the power of Christ subduing Sin because from the power of it in men they are apt to think their peace depends upon their subduing of sin if their sins be subdued then they think they may have peace and if they cannot be subdued then no peace let Christ have his due it is he alone that speaks peace pag. 113 what ado is here with men about breaking their hearts and forsaking their sins pag. 157. there is a comfortable difference between the new Covenant and all other Covenants the condition in the other Covenants was such that in case Man did fail to perform his condition the Covenant was broke and God was free from giving life but in the new Covenant man is tyed to NO CONDITION that he MUST PERFORM and that if he do not perform it will make the Covenant void to him pag. 189 as the Father looks for NOTHING of Men to partake of Christ so there is NOTHING in Man though NEVER SO VILE that can debar a person from a part in this Christ Again there is not saith he that sinfulness that can be imagined in a creature that can be able to separate or debar any of you from part in Christ even while you are thus sinful Christ may be your Christ pag. 192. Men saith he think righteousness brings them nigh ●o Christ Beloved righteousness is that which puts a man away from Christ stumble not at the expression it is the choice truth of the Gospel Upon which words a sober man cries out O prodigious prophaness it is the foul language of Hell Hell it self hath not a more devilish expression This being on all hands allowed for the height of Antinomianism let us now see how men that would be thought otherwise minded agree with it To this purpose see Mr. Cotton's Treatise of the Covenant of Grace with Mr. Joseph Caryl's Commendatory Epistle to it Printed 1671. pag 91. if a man know himself under the Covenant of Grace then he doth not fear Damnation for his disobedience and pag. 94. A christian doth not fear Livorce for his disobedience for if we look for cursing for our disobedience we are not under Christ but under the Law but he that is freed from the Covenant of Works is freed from expecting Salvation or fearing Damnation for what he doth and p. 96 97. Lastly the Soul doth not claim his right unto any conditional Promises by his performing the Condition Nor doth he deny himself the blessing that the Promise may reach forth to him though he may be wanting in obedience to this or that Commandment This is the freedom of a christian Soul whereas another man if he have kept the Commandments and performed the Condition he then looketh for acceptance with God as if the Lord had made this promise that he that confesseth and forsaketh his sin