Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

An actual explicit or implicit Renunciation of Christ, and taking the flesh for our master, and the pleasing of it for our happiness; or as the Mahometans following a false Christ. Now, I hope that no justified person doth ever commit this sin: much less any elect and justified man, of whom Tompson speaks. You may see through his ninth chap. part 2 that Tompson erred through misunderstanding wherein the sincerity of Faith as justifying doth consist: (I wish many more do not so.) He thought that Justification did follow every act of undissembled Faith; but only rooted Faith would certainly persevere; and therefore the unrooted (Though true Believers) might lose their Justification, if they were Reprobates (Prascits as he calls them,) or have it interrupted, if they were elect. But if he had known (what I have asserted in the aforesaid cap. 11. part 3. ⟨p. 395⟩of Rest, Edit. 2.) that the very sincerity of faith as justifying, lieth not in the natural being of the act merely, but the prevalent Degree and moral specification, then he would have known, that his unrooted ones were never justified, & therefore never lost it. And if in asserting justification by the only act of Faith, he had not over-looked the use of the habit, he had not spoke so much of Intercision of Justification, through interruption of the acts, where the Habits remain. (Of this I must further explain my self, where it is more seasonable.) His Objections pag. 21. cap. 5. part. 1. I have answered in the place before cited. Yet even Tompson denieth that ever sins once pardoned do return, or Justificationem à peccatis smell remissis amity. (pag. 11 part. 1 cap. 2) sed •arsonam quae aliquando justa fuit, posse contrabere, & aliquando actu contra•ere per nova peccata, novum reatum ire Divinae & mortis aeternae: So that it is not the loss of the first justification that he asserteth. I conclude then that as you and others answer Tompson, just so will I▪ (if you do it well:) for it concerneth my cause no more then yours, or other mens.

An actual explicite or implicite Renunciation of Christ, and taking the flesh for our master, and the pleasing of it for our happiness; or as the Mahometans following a false Christ. Now, I hope that no justified person doth ever commit this sin: much less any elect and justified man, of whom Tompson speaks. You may see through his ninth chap. part 2 that Tompson erred through misunderstanding wherein the sincerity of Faith as justifying doth consist: (I wish many more do not so.) He thought that Justification did follow every act of undissembled Faith; but only rooted Faith would certainly persevere; and therefore the unrooted (Though true Believers) might lose their Justification, if they were Reprobates (Prascits as he calls them,) or have it interrupted, if they were elect. But if he had known (what I have asserted in the aforesaid cap. 11. part 3.