Experience the just Authority of his Confidence because The natural Man perceiveth not the things of God neither can he as such because they are spiritually discerned The Natural Man may talk of them of God his Nature and Attributes of Christ his Relation Natures and Offices of Regeneration which is the Great Work of the Son of God in and upon Man But Alas that is all the Natural Man with all his Natural Powers and Skill is Capable of he can go no deeper 'T is all Hear-say and Imagination For they are a Mystery shut up close from all Unsanctified Hearts and Heads Yea they are all wrapt up and strongly inclosed in this Holy Seed of Light and Spirit that shines in the dark Hearts of Men and through the Power of that Darkness they cannot Comprehend it The Ground of which Darkness is Disobedience Which made Christ say to the Jews If you will do the will of God you shall know of my doctrine Joh. 7.17 if it be of God or not I say the Mystery Power and Virtue of Christianity is shut up in this Divine Seed And if thou O Reader knowest it not but art only speculatively a Christian open thy Heart and let it into the good Ground and thou shalt quickly find the Efficacy and Excellency of it in the Fruits that will spring from it The Increase will be very great and the Tast thereof sweeter much than the Honey or the Honey-Comb Psal. 19.10 She is a Tree of Life said a Wise and a great King of old Time to all them that lay hold upon her Prov. 3.18 ch 8.19 and happy is every one that retaineth her for her fruit is better than gold and her revenue than choice silver It was by him stiled Wisdom because it made him Wise and will make every one that is Taught by it Ch. 9.10 Job 28.111 Psal. 10. For it makes People Wise to Salvation by teaching them the Fear of the Lord and to depart from Iniquity and every evil way All such are said to have a good Vnderstanding The Apostle Paul also calleth it the Grace of God Tit. 2.11 12 13. that bringeth Salvation that hath appeared to all men c. Grace because it is God's Free Gift not our Merit or Purchase God so loved the World Joh. 3.16 Ch. 1.14.16 he gave his only begotten Son to save it who was full of Grace and Truth And of his fulness we receive grace for grace in order to Salvation In which Saying of the Apostle Five things are to be seriously remarked as Comprehensive of the very Body of our Christian Divinity First the Principle Talent or Gift which God giveth to Man and that is his Grace The Grace of God c. Secondly This Grace Talent Gift or Principle is sufficient to the End for which it is given viz. It bringeth Salvation God bestows it for that purpose Paul might well say so that had tried the Power and Virtue of it under the greatest Temptation As God told him 2 Cor. 12.8 9. his Grace was sufficient for him so he found it to his exceeding great Joy Thirdly The Vniversality of God's Bounty It appears to all Men more or less It is so intended Christ died for all and distributes Grace to all that all might come to the Knowledge of the Truth 1 Tim. 2.4 as it is in Jesus and be saved Fourthly The way by which the Sufficiency and Vniversality of it is demonstrated and that is The Teaching Quality and Virtue of it v. 12. Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and Godly in this present World This every one feels in his own Bosom at Times and that of all Religions and of all Nations A Just Monitor a Secret Reprover and a Faithful Witness Blessed are they that give heed thereunto and learn of it what to Leave and what to Do what to shun and what to Embrace Prov. 8.20 Mich. 6.8 For it Leads in the Ways of Righteousness and in the midst of the Paths of Judgment It is by this God sheweth Man his Thoughts and what he doth require of him This it is that Man has made an Adversary by his Iniquities which he must make Peace with lest he bring him before the Judge Matt. 5.25 and he cast him into Prison and he come not out till he has paid the uttermost Farthing This Inward Teaching Reproving Exhorting Light Spirit or Grace of God Learns us Two Lessons which make up the holy Order of our Conversion and Salvation 1. What we are to Deny 2. What we are to Do. We are to Deny Vngodliness and wordly Lusts and it will shew us what they are both within and without in Thought as well as in Word and Deed if we will attend to it and Watch and Wait upon it And though the grosser Evils that carry the largest Characters of Impiety are easily seen and observed yet there are Lusts that lie near and stick close that are less perceptible and it may be are hardly by some thought Evil neither As in Relation to Extreams in Food Apparel Furniture Discourse Converse Gain Honour Revenge Emulation c. And there is an Vngodliness in a Mystery too which utterly mistakes and overthrows the true Nature and End of Religion as well as palpable Enormities Such is setting up the Form above the Power of Godliness Humane Traditions above the Scripture and Opposing that to the Spirit of God which it Testifies of and so often Refers unto and making and pressing Civil Edicts about Matters of Faith and suffering none to Live and Enjoy what is their own and prosecute their Lawful Callings for the Maintenance of their Families unless they will forgoe Convictions play the Hypocrite be of their Creed and receive their Mark in their Forehead Rev. 13.16 c. 14.9 or at least in their Right hand by which means they have made a Worldly Interest and Empire of the Church and of Religion that should be the Purity and Peace of the VVorld a meer Step and Test to Temporal Preferment These are the Things under which Religion and indeed Civil Society and true Civil Policy groan as well as other Impieties though by Worldly Men and some that would be thought Religious too this is as little seen as the more sensual Vngodliness is amended For all which the Eternal God is come by many Judgments and coming in Flames of Fire to Execute Vengeance upon the Wicked 2 Thess. 1.7 8. whatever Carnal and Secure Minds think And it is not the least of our Miseries that we are but too Vnsensible of it Thus we see what we are Taught by the Grace to deny Let us next consider the other part of our Duty which the Grace teacheth us and that is What we are to do Teaching us says the Great and Zealous Apostle that denying ungodliness and worldly lusts we should live Soberly Righteously and Godly in this present World This is also a most Comprehensive Expression a plain and
that which may be known of himself A. That which may be known of God is manifest in them Rom. 1.19 for God hath shewed it unto them Q. Is then this Light or Seed sown in the Hearts of Evil Men A. And he spake many things to them in Parables Behold a Sower went forth to sow and when he sowed Matth. 13.3 4 5 7. some Seeds fell by the way-side c. some fell among stony places c. and some fell among Thornes c. Q. Are these places where the Seed is said to have fallen understood of the Heart of Man A. Hear ye therefore the Parable of the Sower when any one heareth the Word of the Kingdom Matth. 13.18 19. and understandeth it not then cometh the Wicked One and catcheth away that which was sown in his Heart this is he which received the Seed by the way-side c. Q. Is this Seed small in its first Appearance A. The Kingdom of Heaven is like to a Grain of Mustard Seed which a Man took and sowed in his Field Matth. 13 31 32. which indeed is the least of all Seeds Q. Forasmuch as many understand not this under the Notion and Appellation of Light or Seed it being quite another Dialect than the common though I must needs confess it is the very Language of the Scriptures Is there a saving Manifestation of the Spirit given unto all A. The Manifestation of the Spirit is given to every Man to profit withal 1 Cor. 12.7 Q. Sure if it be to profit withal it must be in order to save for were it not useful nor yet sufficient to save what Profit could it be of But in regard some speak of a Grace that is Common and of a Grace that is Saving is there such a Grace Common unto all as brings Salvation A. The Grace of God that brings Salvation hath appeared to all Men. Tit. 2.11 Q. That which brings Salvation must needs be saving What doth that Grace teach us A. Teaching us that denying Ungodliness and Worldly Lusts we should live Soberly Tit. 2.12 Righteously and Godly in this present World Q. Certainly that which teacheth both Righteousness and Godliness must be sufficient for therein consisteth the whole Duty of Man What saith the Apostle elsewhere of this Instructor A. And now Brethren I commend you to God and to the Word of his Grace Acts 20.32 which is able to build you up and to give you an Inheritance among all those that are Sanctified Q. What is the Word of God A. The Word of God is quick and powerful and sharper than any Two-edged Sword Hebr. 4.12 13. piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart Neither is there any Creature that is not Manifest in his Sight but all things are naked and open to the Eyes of him with whom we have to do Q. Ought we not to take heed to this Word A. We have also a more Sure Word of Prophecy whereunto ye do well that ye take heed 2 Pet. 1.19 as unto a Light that shineth in a Dark Place until the Day dawn and the Day-Star arise in your Hearts Q. I perceive the Scriptures are very clear both concerning the Vniversality and Sufficiency of this Light Seed Grace and Word of God but is this Word nigh or afar off Inward or Outward A. Say not in thine Heart Who shall ascend into Heaven that is to bring Christ down from above Rom. 10.6 7 8. or who shall descend into the Deep that is to bring up Christ again from the Dead But what saith it The Word is nigh in thy Mouth and in thy Heart that is the Word of Faith which we preach Q. That is clear as to the Word Is there any Scripture speaks of the Light 's being Inward A. God who commanded the Light to shine out of Darkness has shin'd in our Hearts 2 Cor. 4.6 7 to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ. But we have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us Q. But seeing it is also called the Seed of the Kingdom is the Kingdom of God also within A. The Kingdom of God comes not with Observation neither shall they say Lo here or Lo there for behold Luke 17.20 21. the Kingdom of God is within you CHAP. VI. Concerning Faith Justification and Works Question WHat is Faith Answer Hebr. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen Q. Is Faith of absolute necessity A. Without Faith it is Impossible to please him for he that cometh to God must believe that he is and that he is a Rewarder of them Hebr. 11.6 that diligently seek him Q. Are we Justified by Faith A. Wherefore the Law was our School-Master to bring us unto Christ that we might be Justified by Faith Gal. 3.24 Q. What is the Nature of this Faith that availeth to Justification A. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by Love Gal. 5.6 Q. Are Works then necessary to Justification as well as Faith A. But wilt thou know O Vain Man that Faith without Works is Dead Was not Abraham our Father justified by Works Jam. 2.20 21 22 23 24. when he had offered Isaac his Son upon the Altar Seest thou how Faith wrought with his Works and by Works was Faith made perfect And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for Righteousness He was called the Friend of God Ye see then how that by Works a Man is justified and not by Faith only Q. If then both be equally required in Justification what are these Works which the Apostle excludes so much Rom. 3.20 A. By the Deeds of the Law there shall no Flesh be Justified in his sight Q. But though we be not Justified by the Deeds of the Law is not this to exclude Boastings that the Grace of God may be exalted Ephes. 2.8 9 10. A. For by Grace are ye saved through Faith and not of your selves it is the Gift of God not of the Works lest any Man should boast for we are his Workmanship created in Christ Jesus unto good Works Q Are even the Works which are performed by Grace excluded Are we never said to be saved or justified by them Tit. 3 5 6.7 A. Not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made Heirs according to the hope of Eternal Life Q. I perceive then that to be
Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins and not for ours only but also for the Sins of the whole World q 1 Joh 2.1 2. For by the Grace of God he hath tasted Death for every Man r Hebr 2.9 And gave himself a Ransom for all to be testified in due Time s 1 Tim. 2.6 Willing all Men to be saved and to come to the Knowledge of the Truth t 1 Tim. 2.4 Not willing that any should perish but that all should come to Repentance u 2 Pet. 3.9 For God sent not his Son into the World to Condemn the World but that the World through him might be saved x John 3 17. And Christ came a Light into the World that whosoever believeth in him should not abide in Darkness y John 12.46 Therefore as by the Offence of One Judgment came upon All Men to Condemnation even so by the Righteousness of One the free Gift came upon all Men to Justification of Life z Rom. 5.18 ARTICLE XI Concerning the Light that enlightneth every Man THe Gospel was preached to every Creature under Heaven a Col. 1.23 which Gospel is the Power of God unto Salvation to them that believe b Rom. 1.16 And if it be hid it is hid to them that are lost in whom the God of this World hath blinded the Minds of them which believe not lest the Light of the glorious Gospel of Christ should shine into them c 2 Cor. 4.3 4. And this is the Condemnation that Light is come into the World and Men love Darkness rather than Light because their Deeds are Evil d John 3.19 And this was the true Light which lightneth every Man that cometh into the World e John 1.9 By which all things that are reproveable are made manifest for whatsoever maketh manifest is Light f Ephes. 5.11 Every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be reproved but he that doth Truth cometh to to the Light that his Deeds may be made manifest that they are wrought in God g Joh. 3 20 21. And they that walk in the Light as Christ is in the Light have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth them from all Sin h 1 John 1. Therefore ought we to believe in the Light while we have the Light that we may be the Children of the Light i John 12.36 Therefore to Day if we will hear his Voice let us not harden our Hearts k Hebr. 4 7. For Christ wept over Jerusalem saying If thou hadst known even thou at least in this thy Day the Things which belong unto thy Peace But now they are hid from thine Eyes l Luke 19.42 And he would often have gathered her Children as a Hen gathereth her Chickens but they would not m Matth. 23.37 for the stiff-necked and uncircumcised in Heart and Ears do always Resist the Holy Ghost n Acts 7.51 And are of those that Rebel against the Light o Job 24.13 Therefore God's Spirit will not always strive with Man p Gen. 7.3 For the Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men who hold the Truth in Unrighteousness q Rom. 1.18 Because what is to be known of God is manifest in them for God hath shewed it unto them r Rom. 1.19 And a Manifestation of the Spirit is given to every Man to profit withal s 1 Cor. 12.7 For the Grace of God that brings Salvation hath appeared to all Men teaching us that denying Ungodliness and Worldly Lusts we should live Soberly Righteously and Godly in this present World t Tit. 2.11 12. And this Word of this Grace is able to build up and give an Inheritance among all those that are Sanctified u Acts 20.32 For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of the Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart x Hebr. 4.12 Is that more sure Word of Prophesy whereunto we do well that we take heed as unto a Light that shineth in a dark place until the Day dawn and the Day-Star arise in the Heart y 2 Pet. 1. â—9 And this is the Word of Faith which the Apostles Preached which is nigh in the Mouth and in the Heart z Rom. 10.8 For God who commanded Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ a 2 Cor. 4.6 But we have this Treasure in Earthen Vessels that the Excellency of the Power may be of God b 2 Cor. 4.7 and not of us for the Kingdom of God cometh not by Observation but is within us ARTICLE XII Concerning Faith and Justification FAith is the Substance of things hoped for and the Evidence of things not seen d Hebr. 11.1 Without which it is impossible to please God e Hebr. 11.6 Therefore we are justified by Faith which worketh by Love f Gal. 5.6 For Faith without Works being dead is by Works made perfect g Jam. 2.23 26. By the Deeds of the Law there shall no Flesh be justified h Rom. 3.20 Nor yet by the Works of Righteousness which we have done but according to his Mercy we are saved by the Washing of Regeneration and renewing of the Holy Ghost i 1 Tit. 3.5 For we are both washed sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God k 1 Cor. 6.11 ARTICLE XIII Concerning Good Works IF we live after the Flesh we shall die but if we through the Spirit do mortifie the Deeds of the Body we shall live l Rom. 8.13 For they which believe in God must be careful to maintain good Works m T it 3.8 For God will render to every Man according to his Deeds according to his Righteous Judgment to them who by patient Continuance in well-doing seek for Glory Honour and Immortality Eternal Life n Rom. 2.6 7. For such are counted worthy of the Kingdom of God o 2 Thess. 1.5 and cast not away their Confidence which hath great Recompence of Reward p Hebr. 10.35 Blessed then are they that do his Commandments that they may have Right to the Tree of Life and may enter in through the Gates into the City q Rev. 22.14 ARTICLE XIV Concerning Perfection SIn shall not have Dominion over such as are not under the Law but under Grace r Rom. 6.14 For there is no Condemnation to those that are in Christ Jesus who walk not after the Flesh but after the Spirit for the Law of the
Condescension to the Capacity of the Weak write an Explanatory Postscript to the said Book for the sake of all such as may be supposed to have Mis-apprehended any Expression therein Henry Jackson Joseph Batt Thomas Holmes John Burnyeat Francis Moore Stephen Crisp. Thomas Jany Richard Vickris William Gibson Ambrose Rigge Richard Snead James Mammeck Thomas Atkins John Blakeling Charles Harfford John Furly Senior Benjamin Furly Francis Lea. Thomas Elwood William Welch Stephen Smith Thomas Bur. Thomas Robinson George Keith John Buy Thomas Hill Gawen Lowry Charles Marshall John Osgood William Penn. James Holyday James Claypoole William Shewen ADVERTISEMENT THE Reader may Observe That William Rogers's Papers before Annexed of his Discourse with R. B. about some Objections against his Book whereupon he acknowledgeth himself satisfied was written in the Third Month 1677. And their Narrative from Bristol wherein W. R. and the rest thus Reflect against R. B. was written in and about the Eleventh and Twelfth Month 1677. so that it appears to be Eight or Nine Months after But is not this like J. S. and J. W's Papers of Condemnation which W. R. called a Rattle For who could have thought that W. R. could have had the Impudence as after he had so plainly Confessed and given it under his own Hand that he was satisfied to have again published such things against him AN APOLOGY FOR THE True Christian Divinity As the same is held forth and Preached by the People Called in Scorn QUAKERS BEING A Full Explanation and Vindication of their Principles and Doctrines by many Arguments deduced from Scripture and Right Reason and the Testimonies of Famous Autohrs both Antient and Modern With a full Answer to the strongest Objections usually made against them Presented to the KING Written and Published in Latin for the Information of Strangers By ROBERT BARCLAY And now put into our own Language for the benefit of his Country-men Acts 24.14 After the way which they call Heresy so Worship I the God of my Fathers believing all things which are written in the Law and the Prophets Tit. 2.11 12 13 14. For the Grace of God that bringeth Salvation hath appeared to all Men Vers. 12. Teaching us that denying Vngodliness and Worldly Lusts we should live Soberly Righteously and Godly in this present World Vers. 13. Looking for that blessed Hope and the glorious Appearing of the great God and our Saviour Jesus Christ. Vers. 14. Who gave himself for us that he might Redeem us from all Iniquity and Purify unto himself a peculiar People zealous of good Works 1 Thess. 5.21 Prove all things hold fast that which is good LONDON Printed for Thomas Northcott in George-Yard in Lumbard-Street 1691. UNTO CHARLES the II. KING OF GREAT BRITAIN And the Dominions thereunto belonging ROBERT BARCLAY A Servant of JESVS CHRIST Called of God to the Dispensation of the Gospel now again Revealed and after a long and dark Night of Apostasy Commanded to be Preached to all NATIONS Wisheth Health and Salvation AS the Condition of KINGS and Princes puts them in a Station more obvious to the View and Observation of the World than that of other Men of whom as Cicero observes neither any Word or Action can be Obscure so are those Kings during whose Appearance upon the Stage of this World it pleaseth the Great KING of KINGS singularly to make known unto Men the Wonderful Steps of his Vnsearchable Providence more signally Observed and their Lives and Actions more diligently Remarked and Inquired into by Posterity especially if those things be such as not only relate to the Outward Transactions of this World but also are signalized by the Manifestation or Revelation of the Knowledge of God in Matters Spiritual and Religious These are the things that rendred the Lives of Cyrus Augustus Caesar and Constantine the Great in former times and of Charles the Fifth and some other Modern Princes in these last Ages so Considerable But among all these Transactions which it hath pleased God to permit for the Glory of his Power and the Manifestation of his Wisdom and Providence no Age furnisheth us with things so Strange and Marvellous whether with respect to Matters Civil or Religious as these that have fall'n out within the Compass of Thy Time who though thou be not yet arrived at the Fiftieth Year of Thy Age hast yet been a Witness of stranger things than many Ages before produced So that whether we respect those Various Troubles wherein thou found'st thy self engaged while scarce got out of thy Infancy the many Different Afflictions wherewith Men of thy Circumstances are often unacquainted the strange and unparallel'd Fortune that befel thy Father Thy own narrow Escape and Banishment following thereupon with the great Improbability of Thy ever Returning at least without very much Pains and tedious Combatings or finally the Incapacity thou wert under to accomplish such a Design considering the Strength of those that had possessed themselves of Thy Throne and the Terror they had inflicted upon Forrein States and yet that after all this Thou shouldst be Restored without Stroke of Sword the Help or Assistance of Forrein States or the Contrivance and Work of Human Policy All these do sufficiently declare that it is the Lord 's Doing which as it is marvellous in our Eyes so it will justly be a matter of Wonder and Astonishment to Generations to come and may sufficiently serve if rightly Observed to Confute and Confound that Atheism wherewith this Age doth so much Abound As the Vindication of the Liberty of Conscience which thy Father by giving way to the Importunate Clamors of the Clergy the answering and fulfilling of whose Vnrighteous Wills has often proved hurtful and pernicious to Princes sought in some part to Restrain was a great Occasion of these Troubles and Revolutions so the Pretence of Conscience was that which carried it on and brought it to that pitch it came to And though no doubt some that were Engaged in that work designed good things at least in the beginning albeit always wrong in the manner they took to Accomplish it viz. by Carnal Weapons yet so soon as they had tasted of the Sweet of the Possessions of them they had turned out they quickly began to do those things themselves for which they had accused others For their hands were found full of Oppression and they hated the Reproofs of Instruction which is the way of Life And they evilly entreated the Messengers of the Lord and caused to Beat and Imprison his Prophets and persecuted his People whom he had Called end Gathered out from among them whom he had made to Beat their Swords into Plow-shares and their Spears into Pruning-hooks and not to learn Carnal War any more But he Raised them up and Armed them with Spiritual Weapons even with his own Spirit and Power whereby they Testified in the Streets and High-ways and publick Markets and Synagogues against the Pride Vanity Lusts and Hypocrisy of that Generation who were
measure of Saving Grace I shall add one and that very observable not yet mentioned viz. that excellent saying of the Apostle Paul to Titus c. 2. v. 11. The Grace of God that brings Salvation hath appeared to all men teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Than which there can be nothing more clear it comprehending both the parts of the Controversy First It Testifies that it is no Natural Principle or Light but saith plainly it brings Salvation Secondly It says not that it hath appeared to a few but unto all men The Fruit of it declares also how Efficacious it is seeing it Comprehends the Whole Duty of Man It both teacheth us first to forsake Evil The Saving Grace of God Teaching the Whole Duty of Man to deny Vngodliness and Worldly Lusts and then it teacheth us our Whole Duty First To live Soberly that comprehends Temperance Chastity Meekness and those things that relate unto a Man's Self Secondly Righteously that Comprehends Equity Justice and Honesty and those things which relate to our Neighbours And lastly Godly which Comprehends Piety Faithfulness and Devotion which are the Duties relating to God So then there is nothing required of man or needful to man which this Grace Teacheth not Yet I have heard a publick Preacher one of those that are accounted Zealous men to Evite the strength of this Text deny this Grace to be saving and say It was only intended of Common Favours and Graces such as is the heat of the Fire and outward light of the Sun Such is the Darkness and Ignorance of those that Oppose the Truth whereas the Text saith expresly that it is Saving Others that cannot deny but it is saving Alledge This All comprehends not every Individual but only all kinds The Absurdity of our Adversaries Comment upon the word All denying Grace to be Saving Tit. 2.11 But is a bare Negation sufficient to overturn the strength of a positive Assertion If the Scriptures may be so abused what so Absurd as may not be pleaded for from them or what so Manifest as may not be denied But we have not reason to be staggered by their denying so long as our Faith is found in express Terms of the Scripture they may as well seek to perswade us that we do not Intend that which we Affirm though we know the Contrary as make us believe that when the Apostle speaks forth our Doctrine in plain words yet he intends theirs which is the quite Contrary And indeed can there be any thing more Absurd than to say where the word is plainly All few is only Intended For they will not have All taken here for the greater number Indeed as the Case may be sometimes by a Figure All may be taken of Two Numbers for the greater Number but let them shew us if they can either in Scripture or Profane or Ecclesiastical Writings that any man that wrote sense did ever use the word All to express of two Numbers the lesser whereas they Affirm that the far less Number have received Saving Grace and yet will they have the Apostle by All to have signified so Though this might suffice yet to put it further beyond all question I shall Instance another saying of the same Apostle that we may use him as his own Commentator Rom. 5.18 Therefore as by the Offence of One Judgment came upon all men to Condemnation even so by the Righteousness of One the Free Gift came upon all men to Justification of life Here no man of reason except he will be obstinately Ignorant will deny but this similitive particle as makes the all which goes before and comes after to be of one and the same Extent Or else let them shew us one Example either in Scripture or elsewhere among men that speak proper Language where it is otherwise We must then either Affirm that this Loss which leads to Condemnation hath not come upon all or say that this Free Gift is come upon all by Christ. Whence I thus Argue First If all men have received a Loss from Adam which leads to Condemnation then all men have received a Gift from Christ Arg. which leads to Justification But the First is true Therefore also the Last From all which it naturally follows that All men even the Heathens may be saved for Christ was given as a Light to inlighten the Gentiles Isa. 49.6 Now to say that though they might have been saved yet none were Even the Heathens may be saved by the Light is to Judge too Vncharitably I see not what Reason can be alledged for it yea though it were granted which never can be that none of the Heathens were saved it will not from thence follow that they could not have been saved or that none now in their Condition can be saved For A non esse ad non posse non datur sequela i. e. That Consequence is false that Concludes a thing cannot be because it is not Object But if it be Objected which is the great Objection That there is no Name under heaven by which Salvation is known but by the Name JESVS Therefore they not knowing this cannot be saved I Answer Though they know it not outwardly yet if they know it inwardly Answ. by feeling the virtue and power of it the Name Jesus indeed which signifies a Saviour to free them from Sin and Iniquity in their Hearts they are saved by it I confess there is no other Name to be Saved by The Literal Knowledge of Christ is not Saving but the Real Experimental but Salvation lieth not in the Literal but in the Experimental Knowledge albeit those that have the literal Knowledge are not saved by it without this Real Experimental Knowledge Yet those that have the Real Knowledge may be saved without the External as by the Arguments hereafter brought will more appear For if the outward distinct Knowledge of him by whose means I receive Benefit were necessary for me before I could reap any Fruit of it then by the Rule of Contraries it would follow that I could receive no Hurt without I had also the distinct Knowledge of him that had occasioned it whereas Experience proves the Contrary How many are Injured by Adam's Fall that know Nothing of ever there being such a Man in the World or of his Eating the Forbidden Fruit why may they not then be saved by the Gift and Grace of Christ in them making them righteous and holy though they know not distinctly how that was purchased unto them by the death and sufferings of Jesus that was Crucified at Jerusalem especially seeing God hath made that Knowledge simply Impossible to them As many men are kill'd by poison Infused into their Meat though they neither know what the poison was nor who Infused it so also on the other hand how many are cured of their diseases by good Remedies who know not how
Ability of the large Vnderstanding given him to set forth the Beauty and Infallibility of the Grounds and Excellent Principles of Truth and to open and prove the same over all Opposition of Gainsayers to the reaching of the Understanding of many of the Great and Learned of the World both at home and abroad and to the begetting a better Opinion and Judgment concerning both the Principles and Practices of God's People called in Derision Quakers than had been held forth by the Craft and Malice of the Priests and others to be in the beginning as Fools Madmen c. and holding non-sensical and unreasonable as well as Vnscriptural Whimsies and so forth But God who is Light is wipeing away the Reproaches and Slanders off his Blessed Truth and People and will more and more exalt the Standard and Ensign thereof to gather the Nations unto it out of their Cruelties Lusts and Roarings against one another and of the overflowing of all Abominations among them to the great provoâ—ing of God's Wrath. Reformation from all which will never be known nor Deliverance from the Bondage and Miseries thereby occasioned by all the Might Power and Fightings of the Carnal Sword nor Politick Devices of Men but only by the blessed Power Spirit and Grace of God which hath appeared to all to that very end to teach to deny Vngodliness and wordly Lusts and to live soberly Righteously and Godly in this present World if Men would turn to believe in and obey it Which is our Testimony and Holy Principle we direct all unto and which this Blessed Servant of the Church laid out himself in his many Excellent Writings especially his Apology to promulgate through the World with blessed Success not only in Printing but in Travelling having gone through a great part of Germany Holland and other Countries in the Service of the Truth And the Lord blessed him every way therein He was an Exemplary Husband Parent and Master in his Family so that the Beauty good Order Holiness Gravity and Lowliness of the Truth shined therein I can say to my Refreshment and many others as in a Quiet Habitation He was a Man of great Meekness Sweetness and Lowliness of Spirit and of such a bearing contented Mind that though a Man of such Parts and great Authority over Evil in his Servants and others yet kept in such a Dominion over any thing that would have disordered his own Syirit that I can truly say I never saw him in any peevish angry brittle or disordered Temper since ever I knew him though I had as much Intimacy and Frequency of Concerns with him as most here-away He was so far from being lifted up or Exalted by the great Gifts he had received from his Maker both in the Truth and as a Man that I can say I have often desired to grow in the plain down-right humble and lowly Spirit wherein he became as weak with the weakest and poor with the poorest and low with the lowest as well as he could be deep with them that were deep So that in a good Measure he had learned to become all things to all Men with a true and upright Endeavour to Gain some I can say I have parted with a most Entire Friend and Counsellor But glory to him who lives for ever through great Mercy I know him who is the Fountain of all Wisdom Righteousness Love and Pity who I trust will make up this great Loss not only to me but to his blessed People and Church especially in this his Native Country of Scotland in and to which he had made him an Ornament and as a Star and shining Light And Oh! that he may make me and all whom he hath Convinced of his pretious Truth in our Native Country whether living therein or abroad to shine forth in the Glory Beauty and Virtue thereof and as the first Fruits thereof and Witnesses of the great Glory that shall livingly arise therein though perhaps ushered in by great Tribulations when our God shall wipe away the Reproaches thereof and change its name from Barren or Forsaken because our God hath a true though a small Seed therein in which he delighteth and is Married thereunto and many shall be the Children of the Lamb's Marriage therein in due time when the Leaven of the Pharisees is purged out and the Bastard-Births of the Adulteresses and Whoredoms of a false Profession therein comes to be seen and turned from As concerning this our Dear Friend R. B. The Lord soon began his Work with him shortly after he was brought home from France wherein in his Young and Tender Years he was brought up at Paris under his Vncle And though at his Return thence but about sixteen Years yet it having pleased the Lord to bring his Dear and Worthy Father into his most-precious Truth he having thereby occasion to be in the Meetings of God's Chosen People who Worship him in his own Name Spirit and Power and not in the Words of Man's Wisdom and Preparation he was by the Virtue and Efficacious Life of this Blessed Power shortly after reached and that in the Time of Silence a Mystery to the World and came so fast to grow therein through his great Love and Watchfulness to the Inward Appearance thereof that not long after he was called out to the Publick Ministry and declaring abroad what his Eyes had seen and his Hands had handled of this pure Word of Life Yea the Lord who loved him counted him worthy so Early to Call him to some Weighty and Hard Services for his Truth in our Nation that a little after his coming out of the Age of Minority as it is called he was made willing in the Day of God's Power to give up his Body as a Sign and Wonder to this Generation and to deny himself and all in him as a Man so far as to become a Fool for his sake whom he loved in going in Obedience to his Will in Sack-cloath and Ashes through Three of the Chief Streets of the City of Aberdeen As his Testimony printed concerning it holds forth his Service therein besides some weighty Services at several Steeple-houses and Sufferings in Prison for the Truth 's Sake And I cannot forbear to touch at his great Care and Zeal that Vnity Love and Sweetness might be preserved among God's Children over all the Cunning Endeavours of the Enemy to the contrary What shall I more say concerning this Servant of the Lord but that Blessed are the dead that die in the Lord Yea saith the Spirit from henceforth they rest from their labours and their works follow them He laid down the Body in the Holy and Honourable Truth wherein he had served it about Twenty Three Years upon the Third Day of the Eighth Month 1690. near the Forty Second Year of his Age at his own House of Vrie in Scotland and it was laid in his own Burial-Ground there upon the sixth Day of the same Month before many Friends and other
make a Gospel-Ministry that he be not a fool 2. Acquired Parts that he be Learned in the Languages in Philosophy and School-Divinity 3. The Grace of God The Two first They reckon Necessary to the being of a Minister so as a man cannot be one without them the Third they say goeth to the well-being of one but not to the being so that a man may truly be a lawful Minister without it and ought to be heard and received as such But we supposing a natural Capacity that one be not an Idiot judge the Grace of God indispensibly Necessary to the very being of a Minister as that without which any can neither be a true nor lawful nor good Minister As for Letter-Learning we judge it not so much necessary to the well-being of one though accidentally sometimes in certain respects it may Concur but more frequently it is hurtful then helpful as appeared in the Example of Taulerus who being a Learned man A poor Laick Instructed the Learned Taulerus and who could make an Eloquent preaching needed nevertheless to be Instructed in the way of the Lord by a poor Laick I shall first speak of the Necessity of Grace and then proceed to say something of that Literature which they judge so needful First then as we said in the Call so may we much more here If the Proof I Grace of God be a necessary Qualification to make one a true Christian it must be a Qualification much more necessary to Constitute a true Minister of Christianity That Grace is necessary to make up a true Christian I think will not be questioned since it is By Grace we are saved Eph. 2.8 it is the Grace of God God's Grace alone doth constitute a true and lawful Teacher that teacheth us to deny ungodliness and the lusts of this World and to live godly and righteously Tit. 2.11 yea Christ saith expresly that Without him we can do nothing John 15.5 and the Way whereby Christ helpeth assisteth and worketh with us is by his Grace Hence saith he to Paul My Grace is sufficient for thee A Christian without Grace is indeed no Christian but an Hypocrite and a false pretender Then I say If Grace be necessary to a private Christian far more to a Teacher among Christians who must be as a Father and Instructer of others seeing this dignity is bestowed upon such as have attained a greater measure than their Brethren Even Nature it self may teach us that there is more required in a Teacher than in those that are Taught and that the Master must be above and before the Scholar in that Art or Science which he Teacheth others Since then Christianity cannot be truly enjoyed neither any man denominated a Christian without the true Grace of God Therefore neither can any man be a true nor lawful Teacher of Christianity without it Proof II Secondly No man can be a Minister of the Church of Christ which is his Body unless he be a Member of the Body and receive of the Virtue and Life of the Head Arg Who first must be a Member of the Body and then Life is receiv'd and Virtue from the Head But he that hath not true Grace can neither be a Member of the Body neither receive of that Life and Nourishment which comes from the Head Therefore far less can he be a Minister to Edify the Body That he cannot be a Minister who is not a Member is Evident because who is not a Member is shut out and cut-off and hath no place in the Body whereas the Ministers are counted among the most-Eminent Members of the Body But no man can be a Member unless he receive of the Virtue Life and Nourishment of the Head for the Members that receive not this life and nourishment decay and wither and then are Cut-off And that every true Member doth thus receive Nourishment and Life from the Head the Apostle Expresly affirmeth Eph. 4.16 From whom the whole body being fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part makes Increase of the Body unto the edifying of it self in Love Now this that thus is Communicated and which thus uniteth the whole is no other than the Grace of God and therefore the Apostle in the same Chapter v. 7. affirms But unto every one of us is given Grace according to the measure of the gift of Christ and vers 11. he sheweth how that by this Grace and Gift both Apostles Prophets Evangelists Pastors and Teachers are given for the work of the Ministry and edifying of the Body of Christ. And certainly no man destitute of this Grace is fit for this Work seeing that all that Christ gives are so qualified and those that are not so qualified are not given The Sheep of Christ nor ought nor will not hear the Stranger 's Voice nor sent of Christ and who are not given and sent of Christ are not to be heard nor received nor acknowledged as Ministers of the Gospel because his sheep neither ought nor will hear the voice of a Stranger This is also clear from 1 Cor. 12. throughout For the Apostle in that Chapter treating of the diversity of Gifts and Members of the Body sheweth how by the working of the same Spirit in different Manifestations or Measures in the several Members the whole Body is edified saying vers 13. That we are all baptized by the One Spirit into one Body and then vers 28. he numbers out the several Dispensations thereof which by God are set in the Church through the various Working of his Spirit for the Edification of the whole Then if there be no true Member of the Body which is not thus Baptized by this Spirit neither any thing that worketh to the Edifying of it but according to a measure of Grace received from the Spirit surely without Grace none ought to be admitted to work or labour in the Body because their labour and work without this Grace and Spirit would be but Ineffectual § XVI Thirdly That this Grace and Gift is a necessary Qualification to a Minister is clear from that of the Apostle Peter 1 Pet. 4.10 11. As every man hath received the Gift even so minister the same one to another as good stewards of the manifold Grace of God If any man speak let him speak as the Oracles of God if any man minister let him do it as of the Ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen From which it appears that those that Minister must Minister according to the Gift and Grace received but they that have not such a Gift The Ministring must be by Gift and Grace received cannot Minister according thereunto Secondly As good stewards of the manifold Grace of God But how can a man be a good steward of that which
exercising their Reason and Vnderstanding naturally they may know many things Which we do not deny and so they might have spared that Labour But whereas they Alledge That there is nothing needful to be known and believed by the Heathens but what the Book of Nature and their Natural Understanding and Reason as Men can teach them according to the Quakers Principle and consequently the Heathens need not these Supernatural Revelations This they affirm without any Proof We shall give manifest Instances to the Contrary For the Quakers say All Men need both to have and to know a Supernatural Influence and Work of the Spirit of God in order to their Salvation And this also our Adversaries grant Heathens need a Divine Revelation Now the Heathens need a Divine Revelation to make this known to them For the Book of Nature or the meer Natures of things being considered cannot teach Men what is Supernatural and so it cannot teach Men that in all their Actings they are to have a Supernatural End Nor can it teach them that they are to Love Fear Serve and Worship God from a Supernatural Principle of God's Grace which are the greatest Duties required of Man and if it cannot teach Men and convince them of their greatest Duties it followeth that it cannot convince them of the great sins that are contrary unto those Duties Also Nature cannot teach Men the Mystery of Regeneration which yet is needful to be known For Men who are but too much addicted to Natural Reason and Searchings into the Book of Nature and despise the Divine and Supernatural Illumination of Christ in them think Regeneration a Fiction or unnecessary thing Other Instances could be given but lest they should call them the Quakers Errors we shall forbear contenting our selves with such as our Adversaries acknowledge to be true But 2. if it were granted that the Book of Nature could in some sort discover all things necessary to Salvation without Supernatural Light which yet we deny it doth not follow That therefore Divine Supernatural The Book of Nature is short of Divine things Objective Revelation is not necessary Because the Discovery that the Book of Nature and Natural Reason gives to Men of Divine Things as of the Power Wisdom Justice Goodness Love and Mercy of God is but Dim Weak Faint and Barren and is no more a proportionate Object to the Spiritual Sensations of the Soul than a Report of Meat and Drink and Cloathing are a suitable or proportionate Object to the Tast and Feeling of the outward Man The Souls of men need not only to be Convinced That there is a God who is Good Loving Merciful Powerful and Just but they need also in order to their Salvation to have a Feeling of his Divine Power to see and tast that he is Good to handle that Word of Life to know Christ in themselves to have the Love of God shed abroad in them by the Holy Spirit Which Love is a sensible and perceptible Object and so is Objective For if the Scriptures be not a sufficient Objective Revelation of God and the things of his Kingdom much less the Book of Nature c. But the first is true therefore the Second is true also Now that the Scriptures are not a sufficient Objective Revelation of God c. G. K. hath proved at large in his Book of Immediat Revelat. and we need not produce any new Arguments here until the Students or their Masters Refute those already set down in that Book Only this we say in short Nature and Scripture tell us That there is a God but they can neither give us a Sense Sight or Tasting of him or of his Love or of his Spiritual Judgments as these things are inwardly experienced where God Reveals them Nature cannot Refresh or Comfort the Soul nor pour in Wine and Oil into it when it is wounded with Sin and although it could tell that God can do this what Comfort could that be to the Soul unless God himself do it and make the Soul sensible of his Hand reaching unto it the Spiritual Things themselves that Nature cannot afford Also Nature cannot discover the Spiritual Judgments of God in the Soul whereby he cleanseth it from Sin as by Water and Fire Now as to the Second Branch of their Argument That the Scriptures are a sufficient objective Revelation of all things necessary to Salvation this we altogether deny as is said For although the Scripture is a full-enough Declaration of all Doctrines and Principles both essential and integral of Christian Religion yet the Scripture doth propose Divine Things and Objects but as a Card or Map doth a Land The Scripture a Map and the Fruits of it to the outward Eye Now as this is not a sufficient Objective Proposal because we need to see the Land it self and to tast and eat and drink of the Fruit of it so our Souls need a more near and Immediate Discovery of God than the Scripture which is but a Report of him that he may Feed and Nourish us by his Divine Manifestations And here in the Prosecution of this Argument they are at great Pains to prove That the Scriptures are given from God which we deny not although same of their Proofs be weak But whatever Reasons can be brought to prove That the Scriptures are given from God if the Inward Testimony of the Spirit of God be not believed and received these Reasons cannot beget any Divine Saving Faith whereof only we speak but a meer Human and Natural Faith or Conviction As to that Place of Scripture 2 Cor. 4.3 4. If our Gospel c. that is If our Gospel be hid c. say they the Outward Gospel But doth Paul say so Nay Look the Greek Text and you will find the contrary that the Gospel he spake of was hid in them that are lost so the Greek * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it was Inward And this Scripture they bring to prove That the Scriptures have Objective Evident and Perspicuity in themselves whereas Paul doth not say of the Scripture but of the Gospel which is the Power of God And whereas they query If a person may have Immediate Objective Revelations who hath not his Mind well disposed and if so what Advantage would he have by them which he might not have without them by the Scriptures We answer Much every way Because the Scripture is not able to Dispose his Mind as our Adversaries grant but these Immediate Objective Revelations are also really Effective and have sufficient Power and Ability in them to Dispose his Mind if he do not resist them Again whereas they query May a Person be well disposed who hath not such Revelations We answer No Yet he may want some and have other some but if he may yet there is need of such Revelations Even as if a Man's Eye or Tast were never so well disposed he needeth the Objects themselves And as
As appeared in the Example of the Apostles themselves Now these People who hold forth the Principles and Doctrines hereafter to be mentioned were not gathered together by an Vnity of Opinion or by a tedious and particular Disquisition of Notions and Opinions requiring an Assent to them and binding themselves by Leagues and Covenants thereto but the manner of their Gathering was by a secret Want The Gathering of the True Church its Rise and Foundation which many truly tender and serious Souls in divers and sundry Sects found in themselves which put each Sect upon the Search of something beyond all Opinion which might satisfy their weary Souls even the Revelation of God's righteous Judgment in their Heart to burn up the unrighteous Root and Fruits thereof that the same being destroyed and done away the inward Peace and Joy of the Holy Spirit in the Soul might be felt to abound and thence Power and Life to follow him in all his Commandments And so many came to be joined and united together in Heart and Spirit in this one Life of Righteousness who had long been wandring in the several Sects and by the inward Vnity came to be gathered in one Body From whence by degrees they came to find themselves Agreed in the plain and simple Doctrines of Christ. * Which External Agreement as well in Doctrines as in the Practices necessarily following thereupon became as one External Bond and Tye of their outward and visible Fellowship obvious to the World whereby they are distinguished even to the Observation of Man from the several Sects professing the Name of Christ as the true Christians of Old were by their Adherence to the Orthodox Principles from other Hereticks that laid claim likewise to be Christians And as this inward Power they longed for and felt to give them Victory over Sin and bring the Peace that follows thereon was that whereby they were brought unto that Vnity and Community together so they came first thence to Accord in the Vniversal Preaching of this Power to all and directing all unto it which is their First and Chiefest Principle and most agreeable to this Vniversal Love as I shall hereafter shew And it is very Observable that as those whose Gathering and Fellowship arises from this meer Vnity of Notions and Opinions do usually derive their Name and Designation from the First Authors Inventors and Fomentors of those Opinions as of old the Arians Nestorians Manichaeans c. and of late the Lutherans Calvinists Armenians Socinians Mennonites c. so those People whose Vnity and Fellowship did arise from their Mutual Sense of this Power working in and upon their Souls that Society derives not their Name from any particular Man and therefore are providentially delivered from that great Mark of a Sect. But as the Vngodly will be always throwing some Name or Reproach upon the Children and Servants of God it being observed that through the deep and inward Operation of this Power in them a Dread took hold on them not only to the begetting of God's Fear in their Hearts but even to the reaching and instructing of their outward Man hence the Name of Quakers or Tremblers hath been Cast upon them which serveth to distinguish them from others though not Assumed by them Yet as the Christians of Old albeit the Name of Christian was cast upon them by way of Reproach gloried in it as desiring above all things to be accounted the Followers of Christ so they also are glad that the World Reproacheth them as such who Tremble before the Lord and who work out their Salvation in Fear and Trembling And truly the Lord seems by his Prophets of old to have foretold that his Children should be so Reproached as Isa. 66.5 Hear the Word of the Lord ye that Tremble at his Word your Brethren that hated you that cast you out for my Name 's sake said Let the Lord be Glorified and He shall Appear to your Joy and they shall be ashamed where a Joyful Appearance of God is promised to these Hated and Reproached Tremblers or Quakers And Jer. 33.9 does more clearly Prophesy how this Reproachful Name when cast upon his Children shall be Owned and Countenanced by the Lord in these very plain and Comfortable Words And it shall be to me a Name of Ioy The Honour wherewith the Lord will Honour his despised People a Praise and an Honour before all the Nations of the Earth which shall hear all the Good that I do unto them and they shall Fear and Tremble or Quake for all the Goodness and for all the Prosperity that I procure unto * Alias Them it 2. Mark of a Sect. As the Nature of a Sect ariseth from the Love of Self and its Production so in the last place there can be no more signal or certain Mark of a Sect than When a People seek to advance and propagate their Way in the strength of their own Spirits A Sect arises from the Love of Self reckoning the Preaching and Publishing thereof by their own Natural or Acquired Parts without the Necessity of the Inward Motion of the Holy Spirit both lawful and commendable and not only so but the advancing and establishing of the same by Outward Force and Violence For here is Man working without God or the Guidance of his Spirit in his own meer Strength and Will to set up his own Images and Inventions under a Pretence of Truths and pure Christianity But those that dare not seek to Advance even that But the Truth from the Denial of Self which they are perswaded is Truth in their own Will and Spirit far less by outward Force and Violence but in and by God's Spirit as he leads and moves to it by his Life and Power shew that such are not a Sect nor Followers of Man's Inventions but of Christ alone waiting to follow Him as He acts and moves them by his own Spirit and Power and therefore are no Sectarians but meer Christians The Chief and First Principle then held by those Christians I. That there is somewhat of God his Life Light in all Men able to bring them to Salvation which as I observed before naturally ariseth and was assented to by them from their Inward Sense that Tied them together is That there is somewhat of God some Light some Grace some Power some Measure of the Spirit some Divine Spiritual Heavenly Substantial Life and Vertue in all Men which is a Faithful Witness against all Vnrighteousness and Vngodliness in the Heart of Man and leads draws moves and inclines the Mind of Man to Righteousness and seeks to leaven him as he gives way thereunto into the Nature of it self whereby an inward thorow and real Redemption may be wrought in the Hearts of all Men of whatsoever Nation Country or Kindred they be notwithstanding whatsoever outward Knowledge or Benefit they be by the Providence of God necessarily deprived of Because whatsoever
every Reader The Apostle's Saying I am Carnal c. made a Plea for Sin by J.B. with his Meaning put without Proof To whom we will then leave it To my affirming That the Apostle is not Rom. 7.14 speaking of himself but personating others in that State after he has told me that Socinians and Arminians say so he tells me The Circumstances of the Text evince the contrary and then gives a kind of a Preachment upon the Place which I shall accept as a Declaration of his Sense but must wait the next time to have him prove it He saith The Apostle doth not Contradict this Chap. 6.2 That the Apostle doth not Contradict himself is without doubt to me but he must endeavour to Reconcile the Meaning he gives to the Apostle's Words when he has leisure He saith Paul in a respect was a Carnal Man but unless he prove him to have been so in respect of sinning at that time he saith nothing To my urging Rom. 8.35 where the Apostle saith Nothing shall separate him because where Sin is Continued there is a Separation He denieth that where Sin is striven and wrestled against it maketh a Separation but the matter is How he proveth that those who strive and wrestle aganst Sin do daily commit Sin And until he do this he but begs the Question To prove the Impossibility of being free from sinning daily from the Examples of Noah's and David's Sins he useth this Argument J. B ' s. Argument for sinning daily in Thought Word and Deed If these Men whom the Spirit of God stileth Perfect and Men according to God's Heart have had their Failings and these Failings are Registrated for our use Then we have no Scripture-Warrant for such a Pefection here as is not attended with Sin he should have said as doth not admit a sinning daily in Thought Word and Deed if he would have concluded according to the State of the Question But the former is true Therefore c. Refuted But I deny the Consequence of this Proposition or the Connexion of the Major Besides the Argument is defective divers ways if he had stated and then proved it That if such whom the Scripture call Perfect did break the Commands daily in Thought Word and Deed then he had argued to the purpose And for their Failings being recorded to our use it cannot infer the Necessity of our sinning daily unless he will be so absurd as to say that they are therefore Recorded that we may Imitate their Failings and not avoid them In fine let him cause his Argument conclude in the Term of the Question to wit That every Man notwithstanding any Grace received must sin daily in Thought Word and Deed and prove his Propositions and he shall not want either an Acknowledgment or an Answer And lastly to conclude this Chapter he saith I should rather have cited the old Begardi than the Fathers and the old Alumbrados who had the same Opinion and Practices suitible But if their Opinion was That Men may be free from Sin The old Begardi and Alumbrados mentioned by J. B. to have the same Opinion of Perfection and their Practices suitable sure then they were perfect and if so deserve more to be followed than J. B. or his Brethren whose Principle and Practice as himself confesseth is for Sin and daily continuing in it against any Perfection except such as can admit of Sin For To be Breaking the Commands daily in Thought Word and Deed is Essential to his Christianity SECT X. Wherein his Fifteenth Chapter Of Perseverance is Considered ¶ 1. IN this Chapter of Perseverance it would seem the Man fancieth he hat got into the Pulpit for he Affirms as if all that read him were bound to believe without further Inquiry For after he has Introduced himself with his old Accusation of Pelagianism he Concludeth This Doctrine of the possibility of Falling from Grace to depend upon Free will and ushereth in a long Invective against this as maintained by me upon the Supposition of his old reiterated Calumny That I asserted All the Regeneration of the Saints to proceed only from the Light of Nature without the effectual Operation of the Spirit of Grace which how false it is hath above been shewn He giveth us a large Citation out of their Confession of Faith with an Account thence deduced or Explanation thereupon In what respect they hold Perseverance Wherein if he will hold to the first Asserted by him to wit That they assert not the Perseverance of any that are not truly Regenerated we are Agreed for in that Sense I never did deny it And then he gives Eight Considerations for their Doctrine all which conclude nothing but upon the Supposition of the Truth of their former Principles especially of Election and Absolute Reprobation so that it is but a begging of the Question as his very Eighth Consideration shews pag. 356. N. 14. to wit That the affirming this Doctrine to wit That there may be a falling away from beginnings of true and saving Grace will give a Blow unto many Articles of their Faith But can this have any Weight to Convince such as do not believe these Articles of their Faith It seems then it is not for me or any Quaker that this is written so we are the less concerned to trouble our selves with it ¶ 2. At last he comes pag. 357. N. 15. to Examin my Arguments And first to what I urge from Jud. vers 4. where it is spoken of some That turned the Grace of God into Wantonness he saith This is not understood of the true Grace of God but External Grace such as is that Tit. 2.12 which teacheth to deny Vngodliness But for this he gives no Proof Next it seems to him The Grace of God that teacheth to deny ungodliness mentioned Tit. 2. v. 12. is not the true Grace of God Where learned he this or how proveth he it He saith To understand the Faith which some are said to have made shipwrack of 1 Tim. 1.19 to be true and saving Faith is contrary to 2 Tim. 2.17 and other Places J. B. Asserts That the Grace of God that teaches to deny Vngodliness is not the True Grace and the falling from Faith a falling only from the Doctrine of Faith where the Doctrine of Faith is spoken of thence he concludes It was only the Doctrine of Faith they fell from But this is a Conclusion fit only for Credulous Persons and proveth nothing unless he will argue because in some Places the Doctrine of Faith is spoken of therefore where ever Faith is spoken of it must be understood of the Doctrine of Faith and not of true and saving Faith which were most Absurd He saith to Heb. 6.4 5. The Words are not Absolute but Conditional if they fall away but such a Condition importeth the thing supposed to be possible being given for a Caution He adds There is nothing there that is necessarily to be
to the Grace given 300. the confining of the Gifts and Graces of God to certain External Forms and Ceremonies is directly opposite to Vniversal Love 703. by the Gift of God all things are possible 398. Gilpin John his Story answered 74. God How he hath always manifested himself 269 unless he speak within the Preacher makes a rustling to no purpose 271 272. None can know him aright unless he receive it of the Holy Ghost 270 271 272. God is to be sought within 272. he is known by Sensation and not by meer Speculation and Syllogistick Demonstrations 271. he is the Fountain Root and Beginning of all good Works and he hath made all things by his Eternal Word 274. God speaking is the Object of Faith 278. among all he hath his own Chosen ones 270. he delights not in the Death of the Wicked see Redemption he hath manifested his Love in sending his Son 367 368 see Justification he rewards the good Works of his Children 386. whether it be possible to keep his Commandments 388. he is the Lord and the only Judge of the Conscience 515 517 he will have a free Exercise 522. his Forbearance and Long-suffering 343 344 223 217. When God hardens 344. what Man does act without his Power is not accepted 453. by Manifestation he cometh forth into the Creatures and yet is still in himself 580. whom to know is Eternal Life 115. God's Voice is known by a Spiritual and Supernatural Sense 898 God is Light 65 115 161. There is in all Men a Supernatural Idea of God as of a most perfect being 900. his Glory and Beauty makes all the Glory of this World as Dross and Dung 902. his Condescension to the Weak 35. of all things Sin is most contrary to his Nature 320. whose Riches and Bounty lead Men to Repentance 791. who speaks inwardly to the Mind of Man 896. Godliness from a tender Age the Happiness of few and why 677. Good that which is good for one to do may be sinful to another 300. the Good in all ought to be Commended 682 and the Evil not to be encouraged 683. Gospel see Redemption the Truths of it are as Lies in the Mouths of Profane and Carnal Men 276 284 285. the Nature of it is explained 285 286. It is distinguished from the Law and is more excellent than it 386 287 298. see Covenant Law whether any ought to preach it in this or that Place is not found in Scripture 299 416 417. its Works are distinguished from the Works of the Law 382. how it is to be propagated and of its Propagation 517. The Worship of it is inward 484. it is an inward Power 349 350. Evil under the Gospel not to be resisted 665. its most excellent Dispensation is to be like Christ 664 The Gospel of Salvation is brought nigh unto all 125. which is the Power of God 126. a new Revelation of the good old Gospel and Doctrines 308. this Gospel is made a Mock and Illusion by the false Doctrine of Absolute Reprobation 319 321 322. is preached to every Creature 323. or in every Creature 799. which Gospel is hid in them that are lost 632. a twofold Dispensation of it 664. the preaching of it perverted by our Adversaries 782. the History of the Gospel is necessary 793. yet the Declaration is not the Power or Manifestation of God in Man 799. which Assertion is neither Heathenism nor Jesuttism c. ibid. and Salvation is not impossible without the hearing of the Gospel or outward preaching 805. Government see Church Magistrate Order and Government Asserted in the Church of Christ 193. being appointed by Christ himself and the form thereof 194. the Abuse makes not void the true use ibid. the end thereof 195. being practised by the Apostles and Primitive Christians ibid. 199. the Apostles Doctrine concerning it 196. dissenting Reasonings against it 197. It is no inconsistency or Contradiction to be a Follower of the Grace of God in ones self and to be a Follower of Men in whom the Spirit of God hath the Dominion ibid. in what Cases and how far this Government extends i as to Outwards and Temporals 206 211. ii in Matters Spiritual and purely Conscientious 212 224. It differs from the Oppressing and persecuting principality of the Church of Rome and other Antichristian Assemblies 230 235. Grace the Grace of God can be lost through Disobedience 398 c. Saving Grace see Redemption which is required in the calling and qualifying of a Minister see Minister in some it worketh in a special and prevalent manner that they necessarily obtain Salvation 340 341. Your Grace see Titles Grace is given in order to save 63 64. what it teaches 128. all have Grace sufficient for Salvation 341 578 699. if not resisted works Salvation 801. the Calvinists make Grace an Irresistible Power falsly 803 827 828 834. God's Grace and Love is Universal 164. its Work in the Heart 387 802. concerning falling from Grace 136 138 167. a graceless Man is rendered unfit to receive the new Wine of the Gospel in his unclean Vessel 656. Greeks the Wisdom of the Greeks appeared in their worldly Affairs 764. H. Hai Ebn Yokdan 365 Hands Laying on of Hands 417 511 660 833. Paul wrought with his Hands 652 435 Head Of uncovering the Head in Salutations 531 533 540 543 564 565 874. to put off the Hat one to another not commanded by Christ 3. is one of the Corrupt Customs of the World ibid. not warranted to Man by Scripture but to God 60. and Salutations commanded by Christ are owned by the Quakers 2 3. who don 't consist in taking off the Hat and bowing of the Body 874 see Honor Salutations Hearing Inward and outward Hearing distinguished 603 803 804. Faith comes not by outward Hearing 904 905. see Infants Heart the Heart is Deceitful and Wicked 30 312 314. Obdurateness and Hardness of Heart when begotten 789. Hardness of Heart and blindness justly reprovable and all the Enormities following thereupon 242. man cannot procure to himself tenderness of Heart in his own will 338 Heathens Albeit they were Ignorant of the History yet they were sensible of the Loss by the Fall 361. some Heathens would not Swear 555. Heathenish Ceremonies were brought into the Christian Religion 492. Heathen-Philosophers Divine Knowledge 361 362. they declared that Inward Concupiscence is sin 604. the Gospel held forth to them 327. and Christ was given as a Light to inlighten the Gentiles 358. Concerning the Heathens Book of Nature 630 631. Salvation is possible to them in the most barbarous places 700 803 804. they having a Day of Visitation through the Gospel 788. Those that deny the Inward Principle of Grace and Light given to all Men are forged to urge the same against an Heathen because he doth not acknowledge any Scripture or Tradition 700 701. See Gentiles Pagans Heathen-Persecution see Persecution Hebrew The various Lections of the Hebrew Character of the Bible 303. Henry
and the Gift by Grace which is by one Man Jesus Christ. Therefore as by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free Gift came upon all Men unto Justification of Life Q. That proves abundantly that Christ's Death is of sufficient Extent to make up any Hurt Adam 's Sin brought upon Mankind What is then the cause of Condemnation A. He that believeth on him is not Condemned but he that believeth not is Condemned already 1 John 3 18. because he hath not believed in the Name of the Only Begotten Son of God And with all Deceivableness of Unrighteousness in them that Perish because they received not the Love of the Truth 2 Thess 2 10 11 12. that they might be saved And for this Cause God shall send them strong Delusions that they should believe a Lie that they all might be damned who believe not the Truth but had Pleasure in Unrighteousness Q. Seeing it is so of a Truth according to the Scriptures Testimony that God has purposed Love and Mercy to all in the appearance of his Son Jesus Christ Is the Gospel or Glad Tidings of this Salvation brought nigh unto all by which they are put into a Capacity of receiving the Grace and being saved by it A. If ye continue in the Faith grounded and setled Col. 1.23 and be not moved away from the Hope of the Gospel which ye have heard and which was preached to every Creature which is under Heaven whereof I Paul am made a Minister Q. What is the Gospel A. I am not ashamed of the Gospel for It is the Power of God unto Salvation Rom. 1.16 unto every one that believeth Q. Is this Gospel hid 2 Cor. 4.3 4. A. If our Gospel be hid It is hid to them that are Lost in whom the God of this World hath blinded the Minds of them which believe not lest the Light of the Glorious Gospel of Christ should shine unto them Q. Is this Light then come into the World And are not Men condemned because they love it not and not because it is hid from them John 3.19 A. And this is the Condemnation that Light is come into the World and Men love Darkness rather than Light Q. Why do they so A. Because their Deeds are Evil. Q. Is every Man enlightened by this Light John 1.8 9. A. He was not that Light but was sent to bear witness of that Light that was the True Light which enlighteneth every Man that cometh into the World Q. Doth this Light discover all things A. All things that are reproved are made manifest by the Light for whatsoever doth make manifest Ephes. 5.13 is Light Q. Do Evil Men preach up this Light or mind it John 3 20. A. Every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be reproved Job 24.13 They are of those that Rebel against the Light Q. Do good Men love it and follow it John 3.21 A. He that doth Truth comes to the Light that his Deeds may be made manifest that they are wrought in God Q What Benefit doth redound to such as love the Light and walk in it 1 John 1.7 A. If we walk in the Light as he is in the Light we have Fellowship one with another and the Blood of Jesus Christ his Son cleanses us from all Sin Q. Doth Christ command to take heed to the Light A. While ye have the Light believe in the Light that ye may be the Children of the Light John 12.36 Q. Were the Apostles Commanded to turn People to the Light Acts 26.17 18. A. Delivering thee from the People and from the Gentiles unto whom now I send thee to open their Eyes and to turn them from Darkness unto Light and from the Power of Satan unto God that they may receive Forgiveness of Sins and Inheritance among them which are sanctified through Faith that is in me Q. Doth this Light abide with every man all his Life time in order to save or only during the Day of his Visitation John 12.25 A. Yet a little while is the Light with you walk while ye have the Light lest Darkness come upon you Again He limiteth a certain Day saying in David To day after so long time Hebr. 4.7 as it is said To day if ye will hear his Voice harden not your Hearts Q. How can it be proved that there is a Day wherein People may know things concerning their Peace which afterwards may be hid from them A. And when he was come near he beheld the City Luke 19.41 42. and wept over it saying If thou hadst known even thou at least in this thy Day the things which belong unto thy Peace but now they are hid from thine Eyes Q. Is there any further Scripture-Proof of the Lord's willingness to gather a People who would not and therefore were Condemned A. Oh Jerusalem Jerusalem thou that killest the Prophets Matth. 23.37 Luke 13.34 and stonest them which are sent unto thee How oft would I have gathered thy Children together even as a Hen gathereth her Chickens under her Wings and ye would not Then his Lord after that he had called him said unto him Matth. 18.32 33 34. O thou wicked Servant I forgave thee all the Debt because thou desiredst me shouldst not thou also have had Compassion on thy Fellow-Servant even as I had Pity on thee And his Lord was wroth and delivered him to the Tormentors till he should pay all that was due unto him Then Paul and Barnabas waxed bold and said It was necessary Acts 13.46 that the Word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of Everlasting Life lo we turn to the Gentiles Because I have called and ye refused Prov. 1.24 25 26. I have stretched out my Hand and no man regarded But ye have set at nought all my Counsel and would none of my Reproof I also will laugh at your Calamity Jer. 18.9 10. I will mock when your Fear cometh And at what Instance I shall speak concerning a Nation and concerning a Kingdom to build and to plant it If it do Evil in my Sight that it obey not my Voice then will I Repent of the Good wherewith I said I would benefit them Q. Doth God's Spirit strive then for a season and afterwards forbear A. And the Lord said Gen. 3.9 My Spirit shall not always strive with man Q. May it then be resisted A. Ye Stiff-necked and Uncircumcised in Heart and Ears ye do always Resist the Holy Ghost as your Fathers did so do ye Acts 7.51 For the Wrath of God is Revealed from Heaven against all Ungodliness and Unrighteousness of man Rom. 1.18 who hold the Truth in Vnrighteousness Q. Hath God manifested to Man
find none save the Dispensation of Truth now again revealed but such as in most of their substantial Principles differ greatly and in many Contradict grosly the plain Text and Tenour of the Scripture I confess there be certain Men in this Age who with some plausible Appearance of Reality undertake this Task These are they that join with and own not wholly any Imbodied People but while they pretend a general Love to all yet find fault with some part of every Sort while in the mean time they scarce can give any Account of their own Religion and most of them prove at bottom to have none at all These Men I say may perhaps acknowledge some general Truths and also hold to the Letter of the Scripture in some other things so as thereby to take Occasion largely to judge others while themselves offer not to bring these good things to practice they blame others for the Want or Neglect of But such an Enterprize from these Men will not when weighed prove a fulfilling of this Matter Seeing it is not enough to acknowledge many Truths but also to deny and witness against all Error and likewise not to fall short of any Truth which ought to be acknowledged Whereas these sort of Men for the most part cannot give account of their Faith in many things needful to be believed and whatever things they may acknowledge to be true they Err most grievously and Contradict a Truth most needful to be minded and answered as is proved hereto in that they stand not forth to appear for any of these Discoveries they pretend they have but make a shift to hide their Heads in Times of Trial Pretenders hide their Heads in time of Trial. so as not to suffer for nor with any And through these fine Pretences above-mentioned through their Scruples of joining with any they can cunningly shun the Difficulties of Persecutions that attend the particular Sects of Christians yet by their general Charity and Love to all claim a share in any Benefits or Advantages that accrew to one and all Such then cannot honestly lay claim to justifie their Principles and Practices from the Scriptures But I leave these Straglers in Religion and come again to the divers Sects To begin with these that are most numerous I think I need not say much to the Papists in this Case for they do not so much as pretend to prove all their Dogma's by the Scriptures sith it is one of their chief Doctrines That Tradition may Authorize Doctrines without any Authority of Scriptures Papistical Dogma's Traditions and Councils Yea the Council of Constance hath made bold to Command things to be believed Non obstante Scripturâ i. e. Though the Scriptures say the contrary And indeed it were their great Folly to pretend to prove their Doctrines by Scripture seeing the Adoration of Saints and Images Purgatory and Prayer for the Dead the Precedency of the Bishop of Rome the Matter of Indulgencies with much more Stuff of that kind hath not the least Shadow of Scripture for it Socinians Pretences contrary to Scriptures Among Protestants I know the Socinians are great Pretenders to the Scriptures and in Words as much exalt them as any other People and yet its strange to see how that not only in many things they are not agreeable to them but in some of their chief Principles quite contrary unto it as in their Denying the Divinity of Christ which is as expresly mentioned as any thing can be And the Word was God John 1. As also in Denying his Being from the Beginning against the very Tenour of that of John 1. and divers others as at large is shewn in the Third Chapter of this Treatise Divers other things as to them might be mentioned but this may suffice to stop their Boasting in this Matter The Arminians are not more successful in their Denying the Doctrine of Absolute Reprobation Arminians Denials do center amiss and in Asserting the Vniversal Extent of Christ's Death for all than they are short in not placing this Salvation in that Spiritual Light wherewith Man is enlightned by Christ but wrongously ascribing a part of that to the Natural Will and Capacity which is due alone to the Grace and Power of God by which the Work is both begun carried on and accomplished And herein they Pelagians the like as well as both the Socinians and Pelagians though they do well in Condemning their Errors yet they miss in setting up another and not the Truth in place thereof and in that respect are justly proved by such Scriptures as their Adversaries who otherwise are as far wrong as they bring against them in shewing the Depravity of Man's Will by Nature and his Incapacity to do any Good but as assisted by the Grace of God so to do On the other hand its strange to observe how many Protestants the first Article of whose Confession of Faith is to assert the Scripture to be the Only Rule should deny the Vniversal Extent of Christ's Death contrary to the express words of Scripture which saith He tasted Death for every man or the Vniversality of Grace and a sufficient Principle which the Scriptures assert in as many positive Words as except we may suppose the Pen-men intended another thing than they spake it was possible to do viz A Manifestation of the Spirit is given to every man to profit withal The Grace of God that brings Salvation hath appeared unto all men and many more before-mentioned The like may be said of their denying the Perfection of the Saints and asserting the Impossibility of any falling away from real Beginnings of true and saving Grace contrary to so many express Scriptures as are heretofore adduced in their proper place But to give all that desire to be undeceived a more full Opportunity to observe how the Devil has abused many pretending to be Wise in making them cloak with a Pretence of Scripture false and pernicious Doctrines I shall take a few of many Instances out of the Confession of Faith and Catechism made by the Divines at Westminster so called because the same is not only most universally received and believed by the People of Britain and Ireland but also containeth upon the Matter the Faith of the French Churches and of most others both in the Nether-lands and elsewhere that it may appear what wild Consequences these Men have sought both contrary to the naked Import of the Words and to all Common Sense and Reason to cover some of their Erroneous Principles CHAP. XVIII A Short Examination of some of the Scripture-Proofs alledged by the Divines at Westminster to prove divers Articles in their Confession of Faith and Catechism IT is not in the least my Design in this Chapter to offer so large and Examination of any of their Articles as might be done nor yet of so many as are very obvious but only of two or three to give the Reader a Taste of them
some measure to be in every True Christian so that that giveth a man no Certainty Every Capacity to an Office giveth me not a Sufficient Call to it Next again By what Rule shall I judge if I be so Qualified How do I know that I am sober meek holy harmless Is not the Testimony of the Spirit in my Conscience that which must Assure me hereof And suppose that I was Qualified and Called yet what Scripture-Rule shall Inform me whether it be my Duty to Preach in this or that place in France or England Holland or Germany Whether I shall take up my time in Confirming the Faithful Reclaiming Hereticks or Converting Infidels as also in Writing Epistles to this or that Church The general Rules of the Scripture viz. To be diligent in my Duty To do all to the Glory of God and for the good of his Church Can give me no Light in this thing Seeing Two different things may both have a respect to that way yet may I commit a great Error and Offence in doing the one when I am called to the other If Paul when his face was turned by the Lord toward Jerusalem had gone back to Achaia or Macedonia he might have supposed he could have done God more acceptable Service in Preaching and Confirming the Churches than in being shut up in Prison in Judea but would God have been pleased herewith Nay certainly Obedience is better than Sacrifice and it is not our doing that which is good simply that pleaseth God but that good which he willeth us to do Every Member hath its particular place in the Body as the Apostle sheweth 1 Cor. 12. If then I being the Foot should offer to exercise the Office of the Hand or being the Hand that of the Tongue my Service would be Troublesome and not Acceptable and instead of helping the Body I should make a Schism in it So that that which is good for another to do That which is good for one to do may be sinful to another may be sinful to me For as Masters will have their Servants to Obey them according to their good pleasure not only in blindly doing that which may seem to them to tend to their Master's Profit whereby it may chance the Master having business both in the Field and in the House that the Servant that knows not his Master's Will may go to the Field when it is the Mind of the Master he should stay and do the business of the House Would not this Servant then deserve a Reproof for not answering his Master's Mind And what Master is so Sottish and Careless as having many Servants leaves them in such Disorder as not to Assign each his particular Station and not only the general term of doing that which is profitable which would leave them in various doubts and no doubt land in Confusion Shall we then dare to ascribe unto Christ in the Ordering of his Churches and Servants that which in Man might justly be accounted Disorder and Confusion The Apostle sheweth this Distinction well Rom. 12.6 8. Diversities of Gifts Having then Gifts differing according to the Grace that is given us whether Prophecy let us prophesy according to the proportion of Faith or Ministry let us wait on our Ministrings or he that Teacheth on Teaching or he that Exhorteth on Exhortation Now what Scripture-Rule sheweth me that I ought to Exhort rather than Prophesy or Minister rather than Teach Surely none at all Many more Difficulties of this kind occur in the Life of a Christian. Of Faith and Salvation can the Scripture assure thee Moreover that which of all things is most Needful for him to know to wit Whether he really be in the Faith and an heir of Salvation or no the Scripture can give him no Certainty in neither can it be a Rule to him That this Knowledge is exceeding Desirable and Comfortable all do unanimously acknowledge besides that it is specially Commanded 2 Cor. 13.5 Examine your selves whether ye be in the Faith prove your selves Know ye not your own selves how that Jesus Christ is in you except ye be Reprobates And 2 Pet. 1.10 Wherefore the rather Brethren give all diligence to make your Calling and Election sure Now I say what Scripture-Rule can Assure me that I have True Faith That my Calling and Election is sure If it be said By Comparing the Scripture-marks of true Faith with mine I demand wherewith shall I make this Observation What shall ascertain me that I am not Mistaken It cannot be the Scripture That 's the Matter under Debate If it be said My own heart How Vnfit a Judge is it in its own Case and how like to be partial especially if it be yet Vnrenewed Doth not the Scripture say The Heart of Man is deceitful that it is Deceitful above all things I find the Promises I find the Threatnings in the Scripture but who telleth me that the one belongs to me more than the other The Scripture gives me a meer Declaration of these things but makes no Application so that the Assumption must be of my own making thus as for Example I find this Proposition in the Scripture He that believes shall be saved Thence I draw this Assumption But I Robert Believe Therefore I shall be saved The Minor is of mine own making not Expressed in the Scripture and so a humane Conclusion not a Divine Position so that my Faith and Assurance here is not built upon a Scripture-Proposition but upon an humane Principle which unless I be sure of elsewhere the Scripture gives me no Certainty in the matter Again If I should pursue the Argument further and seek a New Medium out of the Scripture the same difficulty will occur thus He that hath the true and certain Marks of True Faith hath True Faith But I have those Marks Therefore I have True Faith For the Assumption is still here of my own making and is not found in the Scriptures and by consequence the Conclusion can be no better since it still followeth the Weaker Proposition This is indeed so pungent that the best of Protestants who plead for this Assurance The Inward Testimony of the Spirit the Seal of Scripture Promises ascribe it to the Inward Testimony of the Spirit as Calvin in that large Citation cited in the former Proposition so that not to seek further into the Writings of the Primitive Protestants which are full of such Expressions even the Westminster Confession of Faith affirmeth Chap. 18. § 12. This Certainty is not a bare Conjecture and probable Perswasion grounded upon fallible Hope but an infallible Assurance of Faith founded upon the Divine Truth of the promise of Salvation the inward Evidences of these Graces unto which these Promises are made the Testimony of the Spirit of Adoption witnessing to our Spirits that we are the Children of God which Spirit is the Earnest of our Inheritance whereby we are sealed to the day of Redemption
and depraved Condition Which in these Two Propositions is declared and demonstrated which I thought meet to place together because of their Affinity the one being as it were an Explanation of the other As for that Doctrine which these Propositions chiefly strike at to wit Absolute Reprobation that horrible and blasphemus Doctrine described Absolute Reprobation according to which some are not afraid to Assert That God by an Eternal and Immutable Decree hath predestinated to Eternal Damnation the far greater part of Mankind not Considered as Made much less as Fall'n without any respect to their Disobedience or Sin but only for the demonstrating of the Glory of his Justice And that for the bringing this about he hath appointed these miserable Souls necessarily to walk in their wicked ways that so his Justice may lay hold on them And that God doth therefore not only suffer them to be liable to this Misery in many parts of the World by with-holding from them the preaching of the Gospel and knowledge of Christ but even in those places where the Gospel is preached and Salvation by Christ is offered Whom though he publickly Invite them yet he justly Condemns for Disobedience albeit he hath with-held from them all Grace by which they could have laid hold on the Gospel viz. because he hath by a secret Will unknown to all men ordained and decreed without any respect had to their Disobedience or Sin that they shall not Obey and that the Offer of the Gospel shall never prove effectual for their Salvation but only serve to Aggravate and Occasion their greater Condemnation I say as to this horrible and blasphemous Doctrine our Cause is Common with many others who have both wisely and learnedly according to Scripture Reason and Antiquity Refuted it Seeing then that so much and so well is said already against this Doctrine that little can be superadded except what hath been said already I shall be short in this respect Yet because it lies so in Opposition to my Way I cannot let it altogether pass § I. We may safely call this Doctrine a Novelty seeing the first four hundred years after Christ there is no mention made of it for as it is Contrary to the Scriptures Testimony This Doctrine A Novelty and to the Tenor of the Gospel so all the Ancient Writers Teachers and Doctors of the Church pass it over with a profound Silence The first foundations of it were laid in the latter Writings of Augustin The Rise of it who in his heat against Pelagius let fall some Expressions which some have unhappily gleaned up to the establishing of this Error thereby Contradicting the Truth and sufficiently gainsaying many others and many more and freqent Expressions of the same Augâ—stine Afterwards was this Doctrine fomented by Dominicus a Friar and the Monks of his Order and at last unhappily taken up by John Calvin otherwise a man in divers respects to be Commended to the great staining of his Reputation and Defamation both of the Protestant and Christian Religion which though it received the Decrees of the Synod of Dort for its Confirmation hath since lost ground and begins to be Exploded by most Men of Learning and Piety in all Protestant Churches However we should not quarrel it for the Silence of the Ancients paucity of its Assertors or for the Learnedness of its Opposers if we did observe it to have any Real Bottom in the Writings or Sayings of Christ and the Apostles and that it were not highly Injurious to God himself to Jesus Christ our Mediator and Redeemer and to the Power Vertue Nobility and Excellency of his Blessed Gospel and lastly unto all Mankind 1. It 's highly Injurious to God in making him the Author of Sin § II. First It is highly Injurious to God because it makes him the Author of Sin which of all things is most Contrary to his Nature I Confess the Assertors of this Principle deny this Consequence but that is but a pure Illusion seeing it so naturally follows from their Doctrine and is equally ridiculous as if a man should pertinaciously deny that one and two makes Three For if God has Decreed that the Reprobated ones shall perish without all respect to their Evil Deeds but only of his own pleasure and if he hath also Decreed long before they were in Being or in any Capacity to do good or evil that they would walk in those wicked Ways by which as by a secondary means they are led to that end who I pray is the first Author and Cause thereof but God who so willed and decreed This is as natural a Consequence as any can be And therefore although many of the Preachers of this Doctrine have sought out various strange strained and intricate distinctions to defend their Opinion and evite this Horrid Consequence yet some and that of the most Eminent of them have been so plain in the matter as they have put it beyond all doubt Of which I shall Instance a few among many passages * Calv. in cap. 3 Gen. Id. 1. Inst c. 18 Sect. 1 Id. lib. de Praed Idem lib de Provid Id. Inst. cap. 23. Sect. 1. I say that by the Ordination and Will of God Adam fell God would have man to Fall Man is blinded by the Will and Commandment of God We refer the Causes of hardening us to God The highest or remote Cause of hardening is the Will of God It followeth that the hidden Counsel of God is the cause of hardening These are Calvin's Expressions (a) Beza lib. de Praed God saith Beza hath predestinated not only unto damnation but also unto the Causes of it whomsoever he saw meet (b) Id. de Praed ad Art 1. The Decree of God cannot be excluded from the Causes of Corruption (c) Zanch. de Excaecat q. 5. Idem l. 5. de Nat. Dei cap. 2. de Praed It is certain saith Zanchius that God is the First Cause of Obduration Reprobates are held so fast under God's Almighty Decree that they cannot but sin and perish (d) Paraeus lib. 3 de Amiss gratiae cap. 2. Ibid. cap. 1. It is the Opinion saith Paraeus of our Doctors that God did Inevitably decree the Temptation and Fall of man The Creature sinneth indeed necessarily by the most just Judgment of God Our men do most rightly Affirm that the Fall of man was necessary and inevitable by accident because of God's decree (e) Martyr in Rom. God saith Martyr doth incline and force the wills of wicked men into great sins (f) Zuing. lib. de Prov. cap. 5. God saith Zwinglius moveth the Robber to kill He killeth God forcing him thereunto But thou wilt say he is forced to sin I permit truly that he is forced (g) Resp. ad Vorst part 1 p. 120. Reprobate persons saith Piscator are absolutely ordained to this twofold end to undergo everlasting punishment and necessarily to sin and therefore to sin that
to know what can be more Expresly Affirmed And will have all men to be saved or can any Two Propositions be stated in Terms more Contradictory than these Two God willeth not some to be saved and God willeth all men to be saved or God will have no man perish If we believe the last as the Apostle hath Affirmed the first must be destroyed seeing of Contradictory Propositions the one being placed the other is destroyed Whence to Conclude he gives us a Reason of his Willingness that All men should be saved in these words Who gave himself a Ransom for all as if he would have said since Christ died for all since he gave himself a Ransom for all therefore he will have all men to be saved This Christ himself gives as the Reason of God's Love to the World in these words Joh. 3.16 God so loved the world that he gave his Only begotten Son that whosoever believeth in him should not perish but have Everlasting life Compared with 1 Joh. 4.9 This whosoever is an Indefinite Term from which no man is Excluded From all which then I thus Argue * Arg. 1. For whomsoever it is lawful to pray to them Salvation is possible But It 's lawful to pray for every Individual man in the whole World Therefore Salvation is possible unto them I prove the Major Proposition thus No man is bound to pray for that which is impossible to be attained Arg. 2 But Every man is bound and commanded to pray for all men Therefore It is not impossible to be obtained I prove also this Proposition further thus No man is bound to pray but in Faith Arg. 3 But He that prayeth for that which he judges simply Impossible to be obtained cannot pray in Faith Therefore c. Again That which God willeth is not Impossible Arg. 4 But God willeth all men to be saved Therefore It is not Impossible And lastly These for whom our Saviour gave himself a Ransom Arg. 5 to such Salvation is possible But Our Saviour gave himself a Ransom for all Therefore Salvation is possible unto them § VIII This is very positively Affirmed Hebr. 2.9 in these words Proof 1 But we see Jesus who was made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour that he by the Grace of God might taste death for every man He that will but open his Eyes may see this Truth here Asserted If he tasted Death for Every man then certainly there is no man for whom he did not taste Death then there is no man who may not be made a Sharer of the Benefit of it For he came not to Condemn the World but that the World through him might be Saved Joh. 3.17 He came not to Judge the World but to Save the World Joh. 12.47 whereas according to the Doctrine of our Adversaries he behoved to come to Condemn the World and Judge it Our Adversaries false Doctrine of a great part of Mankind being pre-ordained for Damnation Refuted and not that it might be Saved by him or to save it For if he never came to bring Salvation to a great part of Mankind but that his Coming though it could never do them good yet shall augment their Condemnation from thence it necessarily follows that he came not of Intention to Save but to Judge and Condemn the greater part of the World contrary to his own Express Testimony And as the Apostle Paul in the words above-cited doth Assert Affirmatively That God willeth the Salvation of all so doth the Apostle Peter Assert Negatively That he Proof 2 willeth not the perishing of any 2 Pet. 3.9 The Lord is not slack concerning his Promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance And this is Correspondent to that of the Prophet Ezechiel 33.11 As I live saith the Lord I have no pleasure in the death of the Wicked but that the Wicked turn from his way and live If it be safe to believe God and trust in him we must not think that he intends to Cheat us by all these Expressions through his Servants but that he was in good Earnest And that this Will and Desire of his hath not taken Effect the Blame is on our parts as shall be after spoken of which could not be if so be we never were in any Capacity of Salvation or that Christ had never died for us but left us under an Impossibility of Salvation what means all those Earnest Invitations all those Serious Expostulations all those Regretting Contemplations wherewith the Holy Scriptures are full As Why will ye die 0 house of Israel why will ye not come to me that ye might have life I have waited to be gracious unto you I have sought to gather you I have knocked at the door of your hearts Is not your destruction of your selves I have called all the day long If Men who are so Invited be under no Capacity of being Saved if Salvation be Impossible unto them shall we suppose God in this to be no other but like the Author of a Romance or the Master of a Comedy who amuses and raises the various Affections and Passions of his Spectators by divers and strange Accidents sometimes leading them into hope and sometimes into despair all those Actions in Effect being but a pure Illusion while he hath appointed what the Conclusion of all shall be Proof 3 Thirdly This Doctrine is abundantly Confirmed by that of the Apostle 1 Joh. 2.1 2. And if any man sin we have an Advocate with the Father Jesus Christ the Righteous And he is the Propitiation for our sins and not for ours only but also for the sins of the whole World The way Adversaries Comment upon the Word the Whole World which our Adversaries take to Evite this Testimony is most foolish and ridiculous The World here say they is the World of Believers For this Commentary we have nothing but their own Assertion and so while it manifestly destroys the Text may be justly Rejected For First let them shew me if they can in all the Scripture where the Whole world is taken for Believers only I shall shew them where it is many times taken for the quite Contrary as The World knows me not The World receives me not I am not of this World Besides all these Scriptures Psal. 17.14 Isa. 13.11 Matth. 18.7 Joh. 7.7 8.26 12 19. 14 17. 15 18,19 17 14,18,20 1 Cor. 1.21 2 12. 6 2. Gal. 6.14 James 1.27 2 Pet. 2.20 1 Joh. 2.15 3 1. and 4.4 5. and many more Secondly The Apostle in this very place Contra-distinguisheth the World from the Saints thus And not for ours only but for the sins of the whole World What means the Apostle by ours here is not that the sins of Believers was not he one of those Believers and was not this an Vniversal Epistle written
to all the Saints that then were So that according to these mens Comment there should be a very unnecessary and foolish Redundancy in the Apostle's words as if he had said He is a Propitiation not only for the sins of all Believers but for the sins of all Believers Is not this to make the Apostle's words void of good sense Let them shew us wherever there is such a manner of speaking in all the Scripture where any of the Pen-men first name the Believers in Concretô with themselves and then Contra-distinguish them from some other whole World of Believers That Whole World if it be of Believers must not be the World we live in But we need no better Interpreter for the Apostle than himself who uses the very same Expression and Phrase in the same Epistle c. 5.19 saying We know that we are of God and the Whole World lieth in Wickedness there cannot be found in all the Scripture two places which run more parallel seeing in both the same Apostle in the same Epistle to the same persons Contra-distinguisheth himself and the Saints to whom he writes from the Whole World which according to these mens Commentary ought to be understood of Believers as if John had said We know particular Believers are of God but the whole World of Believers lieth in wickedness what Absurd Wresting of Scripture were this and yet it may be as well pleaded for as the other for they differ not at all Seeing then that the Apostle John tells us plainly that Christ not only died for him and for the Saints and Members of the Church of God to whom he wrote but for the Whole World Let us then hold it for a Certain and Vndoubted Truth notwithstanding the Cavils of such as Oppose This might also be proved from many more Scripture-Testimonies if it were at this Season needful All the Fathers so called and Doctors of the Church for the first four Centuries preached this Doctrine according to which they boldly held forth the Gospel of Christ The Heathens invited to Salvation none predestinated to Damnation and Efficacy of his Death Inviting and Intreating the Heathens to Come and be Partakers of the Benefits of it shewing them how there was a Door open for them ALL to be Saved through Jesus Christ not telling them that God had predestinated any of them to Damnation or had made Salvation Impossible to them by with-holding Power and Grace necessary to believe from them But of many of their Sayings which might be Alledged I shall only Instance a Few Augustine on Psalm 95. saith The Blood of Christ is of so great Proof 4 worth that it is of no less value than the Whole World Prosper ad Gall. c. 9. The Testimonies of the Fathers and Doctors of the first Church that Christ died for all The Redeemer of the World gave his Blood for the World and the World would not be Redeemed because the Darkness did not receive the Light He that saith the Saviour was not Crucified for the Redemption of the Whole World looks not to the vertue of the Sacrament but to the part of Infidels since the Blood of our Lord Jesus Christ is the price of the Whole World from which Redemption they are Strangers who either delighting in their Captivity would not be Redeemed or after they were Redeemed Returned to the same Servitude The same Prosper in his Answer to Vincentius's first Objection Seeing therefore because of one Common Nature and Cause in Truth undertaken by our Lord all are rightly said to be Redeemed and nevertheless all are not brought out of Captivity the Property of Redemption without doubt belongeth to those from whom the Prince of this World is shut out and now are not Vessels of the Devil but Members of Christ whose Death was so bestowed upon Mankind that it belonged to the Redemption of such who were not to be Regenerated but so that that which was done by the Example of one for all might by a singular Mystery be Celebrated in every one For the Cup of Immortality which is made up of our Infirmity and the Divine Power hath indeed that in it which may profit all but if it be not Drunk it doth not Heal. The Author de Vocat Gentium lib. 11. cap. 6. There is no Cause to doubt but that our Lord Jesus Christ died for sinners and wicked men and if there can be any found who may be said not to be of this Number Christ hath not died for all he made himself a Redeemer for the Whole World Chrysostom on John 1. If he Inlightens every man coming into the World how comes it that so many men remain without Light For all do not so much as Acknowledge Christ how then doth he Inlighten every man He Illuminates indeed so far as in him is but if any of their own Accord closing the Eyes of their Mind will not direct their Eyes unto the Beams of this Light The Cause of remaining in Darkness the Cause that they remain in Darkness is not from the Nature of the Light but through their own Malignity who willingly have rendred themselves Vnworthy of so great a Gift But why believed they not Because they would not Christ did his part The Arelatensian Synod held about the Year 490. pronounced him Accursed who should say That Christ hath not died for all or that he would not have all men to be saved Ambrose on Psal. 118. Serm. 8. The Mystical Sun of Righteousness is arisen to all he came to all he suffered for all and rose again for all And therefore he suffered that he might take away the sin of the World But if any one Believe not in Christ he Robbs himself of this general Benefit even as if one by Closing the Windows should hold out the Sun-beams The Sun-beams shut out heat not the Sun is not therefore not Arisen to all because such a one hath so robbed himself of its Heat but the Sun keeps its prerogative It is such a ones Imprudence that he shuts himself out from the Common Benefit of the Light The same man in his 11 th Book of Cain and Abel cap. 13. saith Therefore he brought unto all the Means of Health that whosoever should perish may ascribe to himself the Causes of his Death who would not be Cured when he had the Remedy by which he might have Escaped § IX Seeing then that this Doctrine of the Vniversality of Christ's Death is so Certain and Agreeable to the Scripture's Testimony and to the Sense of the purest Antiquity it may be wondered how so many some whereof have been Esteemed not only Learned but also Pious have been Capable to Fall into so gross and strange an Error But the Cause of this doth evidently appear in that the Way and Method by which the Vertue and Efficacy of this Death is Communicated to all men hath not been rightly understood or indeed hath been Erroneously Affirmed
Pelagians Errors The Pelagians ascribing all to Man's Will and Nature denied man to have any Seed of Sin Conveyed to him from Adam and the Semi-Pelagians making Grace as a Gift following upon Man's Merit or right Improving of his Nature according to their known Principle Facienti quod in se est Deus non denegat gratiam This gave Augustine Prosper and some others occasion labouring in Opposition to these Opinions to magnify the Grace of God and paint out the Corruption of Man's Nature as the Proverb is of those that seek to make straight a Crooked Stick to Incline to the other Extream Extreams fall'n into by some making God the Author of Sin So also the Reformers Luther and others finding among other Errors the strange Expressions used by some of the Popish Scholasticks concerning Free Will and how much the Tendency of their Principles is to Exalt Man's Nature and lessen God's Grace having all those Sayings of Augustine and others for a pattern through the like Mistake ran upon the same Extream Though afterwards the Lutherans seeing how far Calvin and his Followers drove this matter who as a man of subtile and profound Judgment foreseeing where it would land resolved above board to Assert That God had decreed the Means as well as the End and therefore had Ordained men to sin and Excites them thereto Which he labours earnestly to defend and that there was no avoiding the making God the Author of Sin thereby received occasion to discern the falsity of this Doctrine and disclaimed it as appears by the latter Writings of Melanchthon and the Mompelgartensian Conference Epit. Hist. Eccl. Lucae Osiand Cent. 16. l. 4. cap. 32. where Lucas Osiander one of the Collocutors terms it Impious calls it a Making God the Author of Sin and a horrid and horrible Blasphemy Yet because none of those who have Asserted this Vniversal Redemption since the Reformation have given a Clear Distinct and Satisfactory Testimony how it is Communicated to all and so have fall'n short of fully declaring the perfection of the Gospel Dispensation others have been thereby the more strengthened in their Errors Which I shall Illustrate by one singular Example The Arminians and other Assertors of Vniversal Grace use this as a Chief Argument That which every man is bound to believe is True But Every man is bound to believe that Christ died for them Therefore c. Of this Argument the other Party deny the Assumption saying That they who never heard of Christ are not obliged to believe in him and seeing Remonstrants Opinion strengthens the precise Decree of Reprobation the Remonstrants as they are commonly called do generally themselves acknowledge that without the outward knowledge of Christ there is no Salvation that gives the other Party yet a stronger Argument for their Precise Decree of Reprobation For say they seeing we all see really and in Effect that God hath with-held from many Generations and yet from many Nations that Knowledge which is absolutely needful to Salvation and so hath rendered it simply Impossible unto them why may he not as well with-hold the Grace necessary to make a saving Application of that Knowledge where it is preached For there is no ground to say that this were Injustice in God or Partiality more than his leaving those others in utter Ignorance the one being but a with-holding Grace to apprehend the Object of Faith the other a withdrawing the Object it self For Answer to this they are forced to draw a Conclusion from their former Hypothesis of Christ dying for all and God's Mercy and Justice saying That if these Heathens who live in these remote places where the Outward Knowledge of Christ is not did improve that Common Knowledge they have to whom the Outward Creation is for an Object of Faith by which they may gather that there is a God then the Lord would by some Providence either Send an Angel to tell them of Christ or Convey the Scripture to them or bring them some way to an Opportunity to meet with such as might Inform them Which as it gives always too much to the power and strength of Man's Will and Nature and savours a little of Socinianism and Pelagianism or at lest of Semi-pelagianism so since it is only built upon probable Conjectures neither hath it Evidence enough to Convince any strongly tainted with the other Doctrine nor yet doth it make the Equity and wonderful Harmony of God's Mercy and Justice towards all so manifest to the Vnderstanding So that I have often observed that these Assertors of Vniversal Grace did far more pithily and strongly Overturn the false Doctrine of their Adversaries than they did Establish and Confirm the Truth and Certainty of their own And though they have Proof sufficient from the Holy Scriptures to Confirm the Vniversality of Christ's Death and that none are precisely by any Irrevocable Decree Excluded from Salvation None by an Irrevocable Decree Excluded from Salvation yet I find when they are pressed in the respects above-mentioned to shew how God hath so far Equally Extended the Capacity to Partake of the Benefit of Christ's Death unto all as to Communicate unto them a sufficient Way of so doing they are somewhat in a strait and are put more to give us their Conjectures from the Certainty of the former presupposed Truth to wit that because Christ hath certainly died for all and God hath not rendred Salvation Impossible to any therefore there must be some way or other by which they may be saved which must be by improving some Common Grace or by gathering from the Works of Creation and Providence than by really Demonstrating by Convincing and Spiritual Arguments what that Way is § X. It falls out then that as Darkness and the great Apostasy came not upon the Christian World all at once but by several Degrees one thing making way for another until that thick and gross Vail came to be overspread wherewith the Nations were so blindly Covered from the seventh and eighth until the sixteenth Centuries Even as the Darkness of the Night comes not upon the outward Creation all at once but by Degrees according as the Sun declines in each Horizon so neither did that full and clear Light and Knowledge of the Glorious Dispensation of the Gospel of Christ appear all at once the work of the first Witnesses being more to Testify against and Discover the Abuses of the Apostasy than to Establish the Truth in purity He that comes to build a New City must first remove the Old Rubbish before he can see to lay a New Foundation and he that comes to a House greatly polluted and full of dirt will first sweep away and remove the filth before he put up his own good and New Furniture The Dawning of the Day dispells the Darkness and makes us see the things that are most Conspicuous but the distinct Discovering and Discerning of things so as to make a certain and perfect
observation is reserved for the Arising of the Sun and its shining in full brightness And we can from a certain Experience boldly affirm that the not waiting for this but building among yea and with the Old Popish Rubbish and setting up before a full purgation hath been to most Protestants the foundation of many a Mistake and an occasion of unspeakable Hurt Therefore the Lord God who as he seeth meet doth communicate and make known to man the more full The more full Discovery of the Gospel reserved to this our Age. evident and perfect Knowledge of his Everlasting Truth hath been pleased to Reserve the more full Discovery of this Glorious and Evangelical Disensation to this our Age albeit divers Testimonies have thereunto been born by some noted Men in several Ages as shall hereafter appear And for the greater augmentation of the Glory of his Grace that no man might have whereof to boast he hath raised up a few Despicable and Illiterate Men and for the most part Mechanicks to be the Dispensators of it by which Gospel all the Scruples Doubts Hesitations and Objections above-mentioned are easily and evidently answered and the Justice as well as Mercy of God according to their Divine and heavenly Harmony Exhibited Established and Confirmed According to which certain Light and Gospel as the knowledge thereof hath been manifested to us by the Revelation of Jesus Christ in us fortified by our own sensible Experience and sealed by the Testimony of the Spirit in our hearts we can confidently Affirm and clearly Evince according to the Testimony of the Holy Scriptures the following Points § XI First That GOD who out of his Infinite Love sent his Son the Prop. I Lord Jesus Christ into the World who tasted Death for every man hath given to every man whether Jew or Gentile Turk or Scythian Indian or Barbarian A Day of Visitation to all of whatsoever Nation Country or Place a Certain Day or Time of Visitation during which Day or Time it is possible for them to be Saved and to partake of the Fruit of Christ's Death Prop. II Secondly That for this end God hath Communicated and given unto every man a Measure of the Light of his own Son a Measure of Grace or a Measure of the Spirit A Measure of Light in all which the Scripture expresseth by several names as sometimes of the Seed of the Kingdom Matth. 13.18 19. The Light that makes all things manifest Eph. 5.13 The Word of God Rom. 10.18 or Manifestation of the Spirit given to profit withal 1 Cor. 12.7 A Talent Matth. 25.15 A little Leaven The Gospel preached in every Creature Col. 1.23 Thirdly That God in and by this Light and Seed invites calls exhorts and strives with every man in order to save them which as it is received and not resisted works the Salvation of all even of those who Prop. III are ignorant of the Death and Sufferings of Christ and of Adam's Fall God's Sâ—lvatation wrought by the Light in all both by bringing them to a sense of their own Misery and to be sharers in the Sufferings of Christ inwardly and by making them partakers of his Resurrection in becoming holy pure and righteous and recovered out of their sins By which also are saved they that have the Knowledge of Christ outwardly in that it opens their Understanding rightly to use and apply the things delivered in the Scriptures and to receive the Saving Vse of them But that this may be Resisted and Rejected in both in which then God is said to be Resisted and Pressed down and Christ to be again Crucified and put to open shame in and among men And to those as thus Resist and Refuse him he becomes their Condemnation First then According to this Doctrine the Mercy of God is excellently Consequences 1 well exhibited in that none are necessarily shut out from Salvation and his Justice is demonstrated in that he Condemns none but such to whom he really made Offer of Salvation affording them the Means sufficient thereunto Secondly This Doctrine if well weighed will be found to be the Cons. 2 Foundation of Christianity Salvation and Assurance Thirdly It agrees and answers with the Whole Tenor of the Gospel-Promises Cons. 3 and Threats and with the nature of the Ministry of Christ according to which the Gospel Salvation Repentance is commanded to be preached to Every Creature without respect of Nations Kindreds Families or Tongues Fourthly It magnifies and commends the Merits and Death of Christ in Cons. 4 that it not only accounts them sufficient to save all but declares them to be brought so nigh unto all as thereby to be put into the nearest Capacity of Salvation Fifthly It Exalts above all the Grace of God to which it attributeth Cons. 5 all good even the least and smallest Actions that are so ascribing thereunto not only the first beginnings and motions of good but also the whole Conversion and Salvation of the Soul Sixthly It Contradicts Overturns and Enervates the false Doctrine Cons. 6 of the Pelagians Semi-Pelagians Socinians and others who exalt the Light of Nature the Liberty of Man's Will in that it wholly excludes the natural man from having any place or portion in his own Salvation by any acting moving or working of his own until he be first quickned raised up and acted by God's Spirit Seventhly As it Makes the whole Salvation of Man solely and alone to Cons. 7 depend upon God so it makes his Condemnation wholly and in every respect to be of himself in that he refused and resisted somewhat that from God wrestled and strove in his heart and forces him to acknowledge God's just Judgment in rejecting him and forsaking of him Eighthly It takes away all ground of Despair in that it gives every Cons. 8 one ground of Hope and certain Assurance that they may be saved neither doth feed any in Security in that none are certain how soon their Day may Expire and therefore it is a constant Incitement and Provocation and lively Incouragement to every man to forsake evil and close with that which is good Ninthly It wonderfully commends as well the Certainty of the Christian Religion among Infidels as it manifests its own Verity to all in that it 's confirmed and established by the Experiences of all men seeing there was never yet a man found in any place of the Earth however barbarous Cons. 9 and wild but hath acknowledged that at some time or other less or more he hath found somewhat in his heart reproving him for some things Evil which he hath done threatning a certain horror if he continued in them as also promising and communicating a certain peace and sweetness as he hath given way to it and not resisted it Cons. 10 Tenthly It wonderfully sheweth the excellent Wisdom of God by which he hath made the means of Salvation so Vniversal and Comprehensive that it is not needful to recur to those miraculous and
Rational Principle sets it self up there above the Seed of God to reign and rule as a Prince in Spiritual things while the Holy Seed is wounded and bruised there is Anti-Christ in every man or somewhat Exalted above and against Christ. Neverthless we do not hereby Affirm as if Man had received his Reason to no purpose or to be of no Service unto him in no wise we look upon Reason as fit to Order and Rule man in things Natural The Divine Light and Natural Reason distinguished For as God gave two great Lights to Rule the outward World the Sun and Moon the greater Light to rule the Day and the lesser Light to rule the Night so hath he given man the Light of his Son a Spiritual Divine Light to Rule him in the things Spiritual and the Light of Reason to Rule him in things Natural And even as the Moon borrows her Light from the Sun so ought men if they would be rightly and comfortably ordered in natural things to have their Reason enlightned by this Divine and pure Light Which Inlightned Reason in those that obey and follow this true Light we Confess may be Vseful to man even in Spiritual things as it is still subservient and subject to the other Even as the Animal Life in man regulated and ordered by his Reason helps him in going about things that are Rational The Light distinguished from Man's natural Conscience We do further rightly distinguish this from man's natural Conscience for Conscience being that in man which ariseth from the natural Faculties of man's Soul may be Defiled and Corrupted it is said expresly of the Impure Tit. 1.15 That even their Mind and Conscience is defiled But this Light can never be Corrupted nor Defiled neither did it ever Consent to Evil or Wickedness in any for it is said expresly that it makes all things manifest that are reprovable Eph. 5.13 and so is a faithful Witness for God against every Vnrighteousness in man CONSCIENCE defined Now Conscience to define it truly comes from Conscire and is that Knowledge which ariseth in man's heart from what agreeth contradicteth or is contrary to any thing believed by him whereby he becomes Conscious to himself that he transgresseth by doing that which he is perswaded he ought not to do So that the Mind being once blinded or defiled with a wrong belief there ariseth a Conscience from that Belief which troubles him when he goes against it Example of a Turk As for Example A Turk who hath possess'd himself with a false Belief that it is Vnlawful for him to drink Wine if he do it his Conscience smites him for it but though he keep many Concubines his Conscience troubles him not because that his Judgment is already defiled with a false Opinion that it is lawful for him to do the one and unlawful to do the other Whereas if the Light of Christ in him were minded it would Reprove him not only for committing Fornication but also as he became obedient thereunto Inform him that Mahomet is an Impostor as well as Socrates was informed by it in his day of the falsity of the Heathens Gods Example of ◠Papist So if a Papist eat flesh in Lent or be not diligent enough in Adoration of Saints and Images or if he should Contemn Images his Conscience would smite him for it because his Judgment is already blinded with a false Belief concerning these things Whereas the Light of Christ never Consented to any of those Abominations Thus then man's natural Conscience is sufficiently distinguished from it for Conscience followeth the Judgment doth not Inform it but this Light as it is Received removes the Blindness of the Judgment opens the Vnderstanding and rectifies both the Judgment and Conscience So we Confess also that Conscience is an Excellent thing where it is rightly Inform'd and Inlightned Wherefore some of us have fitly Compar'd it to a Lanthorn The natural Conscience compared to a Lanthorn and the Light of Christ the Candle and the Light of Christ to the Candle A Lanthorn is useful when a Clear Candle burns and shines in it but otherwise of no use To the Light of Christ then in the Conscience and not to man 's natural Conscience it is that we continually Commend men this not that is it which we preach up and direct People to as to a most certain Guide unto Life Eternal Lastly This Light Seed c. appears to be no Power or natural Faculty of man's Mind because a Man that 's in his Health can when he pleases stir up move and exercise the Faculties of his Soul he is absolute Master of them and except there be some natural Cause or Impediment in the way he can use them at his pleasure but this Light and Seed of God in man he cannot Move and Stir up when he pleaseth but it moves blows and strives with man as the Lord seeth meet For though there be a possibility of Salvation to every man during the day of his Visitation yet cannot a Man at any time when he pleaseth or hath some sense of his Misery The Waiting upon the Movings of the Light and Grace stir up that Light and Grace so as to procure to himself Tenderness of heart but he must Wait for it which comes upon all at certain times and seasons wherein it works powerfully upon the Soul mightily tenders it and breaks it at which time if man Resist it not but close with it he comes to know Salvation by it Even as the Lake of Bethesda did not Cure all those that washed in it but such only as Washed first after the Angel had moved upon the waters so God moves in love to mankind in his Seed in his heart at some singular times Setting his sins in order before him and seriously Inviting him to Repentance offering to him Remission of Sins and Salvation which if man accept of he may be saved Now there is no man alive and I am confident there shall be none to whom this Paper shall come who if they will deal faithfully and honestly with their own hearts will not be forced to acknowledge but they have been sensible of this in some measure less or more which is a thing that man cannot bring upon himself with all his Pains and Industry This then O Man and Woman is the Day of God's gracious Visitation to thy Soul which thou shalt be happy for ever if thou Resist not This is the Day of the Lord which as Christ saith is like the Lightning Matt. 24.27 John 3.8 that shineth from the East unto the West and the Wind or Spirit which blows upon the heart and no man knows whither it goes nor whence it comes § XVII And lastly This leads me to speak concerning the manner of Quest. 7 this Seed or Light 's Operation in the hearts of all men which will shew yet more manifestly how we differ vastly from all
those that Exalt a natural Power or Light in man and how our Principle leads above all others to attribute our whole Salvation to the meer Power Spirit and Grace of God To them then that ask us after this matter How do ye differ from the Pelagians and Arminians For if two men have equal sufficient Light and Grace and the one be saved by it and the other not is it not because the one improves it the other not Is not then the Will of man the Cause of the one's Salvation beyond the other I say to such we thus Answer That as the Grace and Light in all is sufficient to save all and of its own nature would save all so it strives and wrestles with all for to save them he that Resists its strivings is the Cause of his own Condemnation The Light 's Operation in order to Salvation he that Resists it not it becomes his Salvation So that in him that is saved the working is of the Grace and not of the Man and it 's a Passiveness rather than an Act though afterwards as man is wrought upon there is a Will raised in him by which he comes to be a Co-worker with the Grace for according to that of Augustine He that made us without us will not save us without us So that the first step is not by Man's Working but by his not Contrary Working And we believe that at these singular seasons of every man's Visitation above-mentioned as man is wholly unable of himself to work with the Grace neither can he move one step out of the natural Condition until the Grace lay hold upon him so it is possible to him to be passive and not to Resist it as it is also possible for him to Resist it So we say The Grace of God works in and upon man's Nature which though of it self wholly corrupted and defiled and prone to evil yet is capable to be wrought upon by the Grace of God Even as Iron though a hard and cold Metal of it self may we warm'd and softned by the heat of the fire and Wax melted by the Sun And as Iron or Wax when removed from the Fire or Sun returneth to its former Condition of Coldness and Hardness so man's Heart as it Resists or retires from the Grace of God returns to its former Condition again I have often had the manner of God's working in order to Salvation towards all men illustrated to my mind by one or two clear Examples which I shall here Add for the Information of others The First is Of a man heavily diseased to whom I Compare Man in his fall'n and natural Condition I suppose God who is the great Physician not only to give this man Physick after he hath used all the Industry he can for his own Health by any skill or knowledge he hath of his own As those that say If a man Improve his Reason or natural Faculties God will superadd Grace Or as others say That he cometh and maketh Offer of a Remedy to this man outwardly The Example of a Diseased Man and the Physician leaving it to the liberty of Man 's Will either to receive it or reject it But He even the Lord this great Physician cometh and poureth the Remedy into his mouth and as it were layeth him in his bed so that if the sick man be but passive it will necessarily work the Effect but if he be stubborn and untoward and will needs rise up and go forth into the Cold or Eat such fruits as are hurtful to him while the Medicine should Operate then though of its Nature it tendeth to cure him yet it will prove Destructive to him because of those Obstructions which it meeteth with Now as the Man that should thus undo himself would certainly be the Cause of his own Death so who will say that if Cured he owes not his Health wholly to the Physician and not to any Deed of his own seeing his part was not any Action but a Passiveness The Example of Men lying stupified in a dark pit and their Deliverer The Second Example is of divers men lying in a dark pit together where all their senses are so stupified that they are scarce sensible of their own misery To this I Compare Man in his natural corrupt fall'n Coâ—â—dition I suppose not that any of these men wrestling to deliver themselves do thereby stir up or engage one able to deliver them to give them his help saying with himself I see one of these men willing to be deliver'd and doing what in him lies therefore he deserves to be assisted as say the Socinians Pelagians and Semi-Pelagians Neither do I suppose that this deliverer comes to the top of the pit and puts down a ladder desiring them that will to come up and so puts them upon using their own Strength and Will to come up as do the Jesuites and Arminians yet as they say such are not delivered without the Grace seeing the Grace is that Ladder by which they were delivered But I suppose that the Deliverer comes at certain times and fully Discovers and Informs them of the great Misery and Hazzard they are in if they continue in that Noisom and Pestiferous Place yea forces them to a certain sense of their Misery for the wickedest men at times are made sensible of their Misery by God's Visitation and not only so but lays hold upon them and gives them a Pull in order to lift them out of their Misery which if they Resist not will save them only they may Resist it This being Applied as the former doth the same way Illustrate the matter Neither is the Grace of God frustrated though the Effect of it be divers according to its Object being the Ministration of Mercy and Love in those that Reject it not but receive it Joh. 1.12 but the Ministration of Wrath and Condemnation in those A Simile of the Sun 's Melting and Hardening c. power that do Reject it Joh. 3.19 Even as the Sun by one Act or Operation melteth and softeneth the Wax and hardeneth the Clay the Nature of the Sun is to Cherish the Creation and therefore the Living are Refreshed by it and the flowers send forth a good Savour as it shines upon them and the Fruits of the Trees are ripened yet cast forth a Dead Carcase a thing without Life and the same Reflexion of the Sun will cause it to stink and putrify it yet is not the Sun said thereby frustrate of its proper Effect So every man during the day of his Visitation is shined upon by the Sun of Righteousness and capable of being Influenced by it so as to send forth good Fruit and a good Savour and to be melted by it but when he has sinned out his day then the same Sun hardneth him as it doth the Clay and makes his Wickedness more to appear and putrify and send forth an Evil Savour § XVIII Lastly As we
truly Affirm That God willeth no man to perish and therefore hath given to all Grace sufficient for Salvation so we do not deny but that in a special manner he worketh in some All have Grace sufficient for Salvation given them of God in whom Grace so prevaileth that they necessarily obtain Salvation neither doth God suffer them to Resist For it were Absurd to say that God had not far otherwise Extended himself towards the Virgin Mary and the Apostle Paul than towards many others Neither can we Affirm that God equally loved the beloved Disciple John and Judas the Traitor In so far nevertheless as none wanted such a measure of Grace by which they might have been saved all are justly Inexcusable And also God working in those to whom this prevalency of Grace is given doth so hide himself to shut out all security and presumption that such may be humbled and the Free Grace of God magnified and all reputed to be of the Free Gift and nothing from the Strength of Self Those also who perish when they remember those Times of God's Visitation towards them wherein he wrestled with them by his Light and Spirit are forced to Confess that there was a Time wherein the Door of Mercy was open unto them and that they are justly Condemned because they Rejected their own Salvation Thus both the Mercy and Justice of God is Established and the Will and Strength of man is brought down and Rejected his Condemnation is made to be of himself and his Salvation only to depend upon God Also by these Positions two great Objections which often are brought against this Doctrine are well Solved The first is deduced from those places of Scripture Object wherein God seems precisely to have Decreed and Predestinated some to Salvation and for that end to have Ordained certain Means which fall not out to others as in the Calling of Abraham David and others and in the Conversion of Paul for these being numbred among such to whom this Prevalency is given the Objection is easily Loosed The second is drawn from those places Predestination to Salvation and Preordination for Destruction Answered wherein God seems to have Ordain'd some wicked persons to destruction and therefore to have obdur'd their hearts to force them unto great sins and to have raised them up that he might shew in them his Power who if they be numbred amongst those men whose Day of Visitation is past over that Objection is also Solved as will more evidently appear to any one that will make a particular Application of those things which I at this time for Brevity's sake thought meet to pass over § XIX Having thus clearly and evidently Stated the Question and opened our Mind and Judgment in this matter as divers Objections are hereby prevented so will it make our Probation both the easier and the shorter The first thing to be proved is That God hath given to every man a Day Prop. I or Time of Visitation wherein it is possible for him to be Saved Proved If we can prove that there is a Day and Time given in which those might have been Saved that actually Perish the matter is done For none deny but Proof I those that are Saved have a Day of Visitation This then Appears by the Regrets and Complaints Those that perish had a Day of Mercy offered them which the Spirit of God throughout the whole Scriptures makes even to those that did perish challenging them for that they did not Accept of nor close with God's Visitation and Offer of Mercy to them Thus the Lord expresses himself then first of all to Cain Gen. 4.6 7. And the Lord said unto Cain why art thou wroth and why is thy Countenance fallen If thou dost well shalt thou not be accepted If thou dost not well sin lieth at the door This was said to Cain before he slew his brother Abel Instances 1. Cain when the Evil Seed began to Tempt him and Work in his heart we see how God gave warning to Cain in season and in the Day of his Visitation towards him Acceptance and Remission if he did well for this Interrogation Shalt thou not be Accepted imports an Affirmative Thou shalt be accepted if thou dost well So that if we may trust God Almighty the Fountain of all Truth and Equity it was possible in a Day even for Cain to be Accepted Neither could God have proposed the doing of good as a Condition if he had not given Cain sufficient strength whereby he was capable to do good This the Lord himself also shews even that he gave a Day of Visitation to the Old World 2. The Old World Gen. 6 3. And the Lord said My Spirit shall not always strive in man for so it ought to be Translated This manifestly Implies that his Spirit did strive with man and doth strive with them for a season which season expiring God Ceaseth to strive with them in order to save them for the Spirit of God cannot be said to strive with man after the Day of his Visitation is expired seeing it naturally and without any Resistance works its Effect then to wit Continually to Judge and Condemn them From this Day of Visitation that God hath given to every one is it that he is said to Wait to be gracious Isa. 30.18 and to be Long-suffering God is long-suffering and long waiting to be Gracious to all Exod. 34.6 Numb 14.18 Psal. 86.15 Jer. 15.15 Here the Prophet Jeremy in his Prayer lays hold upon the Long-suffering of God and in his Expostulating with God he shuts out the Objection of our Adversaries in the 18. verse Why is my pain perpetual and my wound incurable which refuseth to be healed Wilt thou altogether be unto me as a Lyar and as Waters that fail Whereas according to our Adversary's Opinion the Pain of the most part of men is Perpetual and their Wound altogether Incurable Yea the Offer of the Gospel and of Salvation unto them is as a Lye and as Waters that fail being never Intended to be of any Effect unto them The Apostle Peter saith expresly that this Long-suffering of God waited in the days of Noah for those of the Old World 1 Pet 3.20 which being compared with that of Gen. 6.3 before-mentioned doth sufficiently hold forth our Proposition And that none may Object In order to save them that this Long-suffering or striving of the Lord was not in order to save them the same Apostle saith expresly 2 Pet. 3.15 That the long-suffering of God is to be accounted Salvation and with this Long-suffering a little before in the 9. verse he couples That God is not willing any should perish Where taking himself to be his own Interpreter as he is most fit he holdeth forth that those to whom the Lord is long-suffering which he declareth he was to the wicked of the Old World and is now to all not willing that any should perish they
So I say it is after the Rejecting of the Day of Visitation that the Judgment of Obduration is inflicted upon men and women as Christ pronounceth it upon the Jews out of Isa. 6.9 which all the Four Evangelists make mention of Matth. 13.14 Mark 4.12 Luke 8.10 John 12.40 And last of all the Apostle Paul after he had made offer of the Gospel of Salvation to the Jews at Rome pronounceth the same Acts 28.26 after that some believed not Well spake the Holy Ghost by Isaiah the Prophet unto our Fathers saying Go unto this people and say hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive For the Heart of this people is waxed gross and their Ears are dull of hearing and their Eyes have they closed lest they should see with their Eyes and hear with their Ears and understand with their Heart and should be Converted and I should heal them So it appears that God would have them to see but they closed their Eyes and therefore they are justly hardned Cyrill Alex. Of this matter Cyrillus Alexandrinus upon John l. 6. c. 21. speaks well answering to this Objection But some may say if Christ be come into the World that those that see may be blinded their blindness is not to be Imputed unto them but it rather seems that Christ is the Cause of their blindness who saith he is come into the World that those that see may be blinded But saith he they speak not rationally who object these things unto God and are not affraid to call him the Author of Evil For as the sensible Sun is carried upon our Horizon that it may Communicate the gift of its Clearness unto All and make its Light shine upon all but if any one Close his Eye-lids The Cause of Man's Remaining in Darkness the Closing his Eyes or willingly turn himself from the Sun refusing the benefit of its light he wants its Illumination and remains in Darkness not through defect of the Sun but through his own Fault So that the true Sun who came to Inlighten those that sate in Darkness and in the region of the shadow of death visited the Earth for this cause that he might Communicate unto all the gift of Knowledge and Grace and illuminate the inward Eyes of all by a peculiar splendor but many reject this Gift of the Heavenly Light freely given to them and have closed the Eyes of their minds lest so excellent an Illumination or Irradiation of the Eternal Light should shine unto them It is not then through defect of the true Sun but only through their own Iniquity and Hardness for as the wise man saith Wisdom 2. Their Wickedness hath blinded them From all which I thus argue If there was a Day The Obstinate Jews had a Day wherein the Obstinate Jews might have known the things that belonged to their Peace which because they Rejected it was hid from their Eyes If there was a time wherein Christ would have gathered them who because they Refused could not be Gathered Then such as might have been saved do actually perish that slighted the Day of God's Visitation towards them wherein they might have been Converted and Saved But the First is true Therefore also the Last § XXI Secondly That which comes in the Second Place to be proved Prop. II is Proved That whereby God offers to work this Salvation during the day of every man's Visitation and that is That he hath given to every man a measure of saving sufficient and supernatural Light and Grace This I shall do by God's Assistance by some plain and clear Testimonies of the Scripture First From that of John 1.9 That was the true Light which Inlightneth Proof I every man that cometh into the World The Light enlightning every Man c. This place doth so clearly favour us that by some it is called The Quakers Text for it doth evidently Demonstrate our Assertion so that it scarce needs either Consequence or Deduction seeing it self is as a Consequence of two Propositions Asserted in the former verses from which it followeth as a Conclusion in the very Terms of our Faith The first of these Propositions is The Life that is in him is the Light of men the second The Light shineth in the darkness And from these two he Infers And he is the true Light that lighteth every man that cometh into the World From whence I do in short Observe that this Divine Apostle calls Observ. 1 Christ the Light of men and giveth us this as one of the Chief Properties at least considerably and especially to be Observed by us seeing hereby as he is the Light and as we walk with him in that Light which he Communicates to us we come to have Fellowship and Communion with him as the same Apostle saith elsewhere 1 Joh. 1.7 Secondly that this Light shineth in darkness though the darkness comprehend it not Thirdly that this true Light inlightneth every man Not but a certain Number of men but every man that cometh into the world Where the Apostle being directed by God's Spirit hath carefully avoided their Captiousness that would have Restricted this to any certain Number Where Every one is there is None Excluded Next should they be so obstinate as sometimes they are as to say That this Every man is only Every one of the Elect these words following Every man that cometh into the world would obviate that Objection So that it is plain there comes no man into the World whom Christ hath not Inlightned in some measure and in whose dark heart this Light doth not shine though the darkness Comprehend it not yet it shineth there and the Nature thereof is to dispell the Darkness The Light dispelling Darkness begets Faith where men shut not their Eyes upon it Now for what End this Light is given is Expressed vers 7. where John is said to Come for a Witness to bear witness to the Light that all men through it might believe to wit through the Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth very well Agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the nearest Antecedent though most Translators have to make it sute with their own Doctrine made it Relate to John as if all men were to believe through John For which as there is nothing directly in the Text so it is Contrary to the very Strain of the Context For seeing Christ hath lighted Every man with this Light is it not that they may come to believe through it All could not believe through John because all men could not know of John's Testimony whereas Every man being Lighted by this may come there-through to believe John shined not in the Darkness but this Light shineth in the Darkness that having dispelled the Darkness it may produce and beget Faith And lastly We must believe through That and become believers through That by Walking in which Fellowship with God is known
all unto Salvation and able to save Clemens Alexandrinus saith lib. 2. Stromat Clem. Alex. The Divine Word hath cried calling all knowing well those that will not obey And yet because it is in our power either to obey or not to obey that none may have a pretext of Ignorance it hath made a righteous Call and requireth but that which is according to the ability and strength of every one The self-same in his Warning to the Gentiles For as saith he that Heavenly Ambassadour of the Lord the Grace of God that brings Salvation hath Appeared unto all c. This is the New Song Coming and Manifestation of the Word which now shews it self in us which was in the beginning and was first of all And again Hear therefore ye who are afar off hear ye who are near the Word is hid from none the Light is common to all and shineth to all There is no darkness in the Word The Gathering unto the One and alone Love let us hasten to Salvation to the New birth that we being many may be gathered unto the One alone Love Ibid. he saith That there is Infused into all but principally into those that are trained up in Doctrine a certain Divine Influence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again he speaketh concerning the Innate Witness worthy of belief which of it self doth plainly chuse that which is most honest And again he saith That It is not Impossible to come unto the Truth and lay hold of it seeing it is most near to us in our own Houses as the most wise Moses declareth living in three parts of us viz. in our Hands in our Mouth and in our Heart this saith he is a most true badge of the Truth which is also fulfilled in three things namely in Counsel in Action in Speaking And again he saith also unto the Unbelieving Nations Receive Christ receive Light receive Sight to the end thou may'st rightly know both God and Man The Inlightning Word The Word that hath inlightned us is more pleasant than Gold and the Stone of great value And again he saith Let us receive the Light that we may receive God let us receive the Light that we may be the Scholars of the Lord. And again he saith to those Infidel Nations The Heavenly Spirit helpeth thee Resist and Flee Pleasure Again Lib. Strom. 5. he saith God forbid that man be not a partaker of Divine Acquaintance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in Genesis is said to be a partaker of Inspiration And Paed. lib. 1 cap 3. There is saith he some lovely and some desirable thing in man which is called the In-breathing of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same man lib. 10. Strom. directeth men unto the Light and Water in themselves who have the Eye of the Soul darkned or dimmed through Evil up-bringing and Learning let them Enter-in unto their own domestick Light or unto the Light which is in their own house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Truth which manifests accurately and clearly these things that have been written Just. Martyr Justin Martyr in his First Apology saith That the Word which was and is is in all even that very same Word which through the Prophets foretold things to come The Writer of the Calling of the Gentiles saith lib. 1. cap. 2. We Believe according to the same viz. Scripture and most religiously Confess Auth. de Voc. Gent. that God was never wanting in care to the generality of men who although he did lead by particular Lessons a people gathered to himself unto Godliness yet he withdrew from no Nation of men the Gifts of his own Goodness that they might be Convinced that they had received the Words of the Prophets and Legal Commands in services and testimonies of the First Principles Cap. 7. he saith That he believes that the help of Grace hath been wholly withdrawn from no man Lib. 2. cap. 1. Because albeit Salvation is far from sinners yet there is nothing void of the presence and virtue of his Salvation Cap. 2. But seeing none of that people over whom was set both the Doctrines were justified but through Grace by the Spirit of Faith who can question but that they who of whatsoever Nation in whatsoever Times could please God were ordered by the Spirit of the Grace of God which albeit in fore-time it was more sparing and hid yet denied it self to no Ages being in Virtue one in Quantity different in Counsel unchangeable in Operation multifarious Prop. III § XXIV The Third Proposition which ought to be proved is That it is by this Light Proved Seed or Grace that God works the Salvation of all men and many come to partake of the benefit of Christ's Death and Salvation purchased by him God's Salvation wrought by the Light in all By the Inward and Effectual Operations of which as many Heathens have come to be partakers of the Promises who were not of the Seed of Abraham after the flesh so may some now to whom God hath rendred the Knowledge of the History Impossible come to be saved by Christ. Having already proved that Christ hath died for all that there is a Day of Visitation given to all during which Salvation is possible unto them and that God hath actually given a measure of Saving Grace and Light unto all preached the Gospel to and in them and placed the Word of Faith in their hearts the matter of this Proposition may seem to be proved Yet shall I a little for the further satisfaction of all who desire to know the Truth and hold it as it is Jesus prove this from two or three clear Scripture-Testimonies and Remove the most-Common as well as the more-strong Objections usually brought against it Our Theam then hath two parts First That those that have the Part 1 Gospel and Christ outwardly preached unto them are not saved but by the working of the Grace and Light in their hearts Secondly That by the working and operations of this many have been Part 2 and some may be saved to whom the Gospel hath never been outwardly preached and who are utterly ignorant of the outward History of Christ. As to the First though it be granted by most yet because it 's more Part 1 in words Proved than deeds the more full discussing of which will fall-in in the next Proposition concerning Justification I shall prove it in few words And first from the words of Christ to Nicodemus Joh. 3.3 Verily verily I say unto thee except a man be born again he cannot see the Kingdom of God Now this Birth cometh not by the outward preaching of the Gospel The New Birth or Regeneration cometh not by the Outward Knowledge of Christ or knowledge of Christ or historical Faith in him seeing many have that and firmly believe it who are never thus Renewed The Apostle Paul also goes so far while he Commends the Necessity and Excellency of this New Creation as
in a certain respect to lay aside the outward Knowledge of Christ or the Knowledge of him after the flesh in these words 2 Cor. 5.16 17. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Therefore if any man be in Christ he is a New Creature old things are passed away behold all things are become new Whence it manifestly appears that he makes the Knowledge of Christ after the flesh but as it were the Rudiments which young Children learn which after they are become better Scholars are of less use to them because they have and possess the very Substance of those first Precepts in their minds As all Comparisons halt in some part so shall I not affirm this to hold in every respect yet so far will this hold that as those that go no further than the Rudiments are never to be accounted Learned and as they grow beyond these things so they have less use of them even so such as go no further than the outward Knowledge of Christ shall never Inherit the Kingdom of Heaven But such as come to know this New Birth to be in Christ indeed to be a New Creature to have Old things past away and all things become New may safely say with the Apostle Though we have known Christ after the flesh yet now henceforth know we him no more Now But by the Work of Light and Grace in the heart this New Creature proceeds from the Work of this Light and Grace in the heart It is that Word which we speak of that is sharp and piercing that Implanted Word able to save the Soul by which this Birth is begotten and therefore Christ hath purchased unto us this Holy Seed that thereby this Birth might be brought forth in us which is therefore also called The Manifestation of the Spirit given to every one to profit withal for it is written that by One Spirit we are all baptized into One Body And the Apostle Peter also ascribeth this Birth to this Seed and Word of God which we have so much declared of saying 1 Pet. 1.23 Being born again not of Corruptible Seed but of Incorruptible by the Word of God which liveth and abideth for ever Though then this Seed be small in its Appearance so that Christ Compares it to a grain of Mustard-seed which is the least of all seeds Matth. 13.31 32. and that it be hid in the earthy part of man's heart yet therein is Life and Salvation towards the sons of men wrapt up which comes to be Revealed as they give way to it The Kingdom of God is in the Seed in the hearts of all men And in this Seed in the hearts of all men is the Kingdom of God as in Capacity to be produced or rather Exhibited according as it receives depth is nourished and not choked Hence Christ saith that the Kingdom of God was in the very Pharisees Luke 17.20 21. who did Oppose and Resist him and were justly accounted as Serpents and a generation of Vipers Now the Kingdom of God could be no other ways in them than in a Seed even as the Thirty-fold and the Hundred-fold is wrapt up in a small Seed lying in a barren ground which springs not forth because it wants Nourishment and as the whole body of a great Tree is wrapt up potentially in the Seed of the Tree and so is brought forth in due season and as the Capacity of a Man or a Woman is not only in a Child but even in the very Embryo even so the Kingdom of Jesus Christ yea Jesus Christ himself Christ within who is the hope of glory and becometh Wisdom Righteousness Sanctification and Redemption is in Every man and woman's heart in that little Incorruptible Seed ready to be brought forth as it is Cherished and Received in the love of it For there can be no men worse than those rebellious and unbelieving Pharisees were and yet this Kingdom was thus within them and they were directed to look for it there so it is neither lo here nor lo there in this or the other Observation that this is known but as this Seed of God in the heart is minded and entertained And certainly hence it is even because this Light Seed and Grace that appears in the heart of man is so little regarded and so much overlooked that so few know Christ brought forth in them Calvinists Papists Arminians and Socinians Errors denying the Light to be Saving The one sort to wit the Calvinists they look upon Grace as an Irresistible Power and therefore neglect and despise this Eternal Seed of the Kingdom in their hearts as a low insufficient useless thing as to their Salvation On the other hand the Papists Arminians and Socinians they go about to set up their natural Power and Will with one Consent denying that this little Seed this small Appearance of the Light is that Supernatural Saving Grace of God given to Every man to save him And so upon them is verified that saying of the Lord Jesus Christ This is the Condemnation of the World that Light is come into the World but men love Darkness rather than Light the reason is added because their Deeds are Evil. All Confess they feel this but they will not have it to be of that virtue Some will have it to be Reason some a Natural Conscience some Certain Relicks of God's Image that remained in Adam So Christ as he met with Opposition from all kinds of Professors in his Outward Appearance so doth he now in his Inward It was the Meanness of his outward Man The Meanness of Christ's Appearance in the flesh that made many despise him saying Is not this the Son of the Carpenter are not his Brethren and Sisters among us Is not this a Galilean and came there ever a Prophet out of Galilea and such like Reasonings For they expected an Outward Deliverer who as a Prince should deliver them with great Ease from their Outward Enemies and not such a MESSIAH as should be Crucified shamefully and as it were lead them into many Sorrows Troubles and Afflictions So the Meanness of this Appearance makes the Crafty Jesuites the pretended Rational Socinians and the Learned Arminians overlook it desiring rather something that they might exercise their Subtilty Reason and Learning about and use the Liberty of their own Wills And the Secure Calvinists they would have a Christ to Save them without any Trouble to destroy all their Enemies for them without them and nothing or little within while they mean while be at Ease to live in their Sins secure Whence when all is well Examined the Cause is plain it is because their deeds are evil that with one Consent they Reject this Light The Nature of the Light for it Checks the Wisest of them all and the Learnedest of them all in secret it Reproves them neither can all
the Medicine is prepared what the Ingredients are nor often times who made it The like may also hold in Spiritual things as we shall hereafter prove The Outward Knowledge not Essential to Salvation Instance Infants and Deaf persons § XXVI First If there were such an Absolute Necessity for this Outward Knowledge that it were even of the Essentials of Salvation then none could be Saved without it whereas our Adversaries deny not but readily Confess that many Infants and deaf Persons are saved without it So that here they break that general Rule and make Salvation possible without it Neither can they Alledge that it is because such are free from sin seeing they also Affirm that all Infants because of Adam's sin deserve Eternal Condemnation as being really guilty in the sight of God and of Deaf people it is not to be doubted and Experience shews us that they are subject to many Common Iniquities as well as other men Object 1 If it be said That these Children are the Children of Believing Parents Anws What then They will not say that they Transmit Grace to their Children Do they not Affirm that the Children of Believing Parents are guilty of Original Sin and deserve death as well as others How prove they that that makes up the Loss of all Explicit Knowledge * Object 2. If they say Deaf people may be made sensible of the Gospel by signs * Answ. All the signs cannot give them any Explicite Knowledge of the History of the Death Sufferings and Resurrection of Christ. For what Signs can Inform a deaf man That the Son of God took on him Man's Nature was born of a Virgin and suffered under Pontius Pilate And if they should further Alledge That they are within the Bosom of the Visible Church and partakers of the Sacraments Object 3 All that gives no Certainty of Salvation for as the Protestants Confess they Confer not Grace ex opere operato And will not they acknowledge Answ. 1 that many are in the bosom of the Church who are visibly no Members of it But if this Charity be Extended towards such who are where the Gospel is preached so that they may be judged Capable of Salvation because they are under a simple Impossibility of distinctly knowing the Means of Salvation what reason can be alledged A Chinees or Indian excusable for not knowing the History of the Death of Christ c. why the like Charity may not be had to such as though they can hear yet are under a simple Impossibility of hearing because it is not spoken unto them Is not a man in China or in India as much to be Excused for not knowing a thing which he never heard of as a deaf man here who cannot hear For as the deaf Man is not to be blam'd because God hath been pleased to suffer him to lye under this Infirmity so is the Chinees or the Indian as Excusable because God hath with-held from him the Opportunity of Hearing He that cannot Hear a thing as being necessarily Absent and he that cannot Hear it as being naturally deaf are to be placed in the same Category Secondly This manifestly appears by that saying of Peter Acts 10.34 Answ. 2 Of a truth I perceive that God is no Respecter of persons But in every Nation he that feareth him and worketh Righteousness is accepted of him Peter was before liable to that Mistake that the rest of the Jews were in judging that all were Vnclean except themselves and that no man could be saved except they were proselyted to their Religion and Circumcised But God shewed Peter other ways in a Vision and taught him to Call nothing Common or Vnclean And therefore seeing God regards the prayers of Cornelius a Stanger to the Law that God regarded the prayers of Cornelius who was a stranger to the Law and to Jesus Christ as to the outward yet Peter saw that God had accepted him and he is said to fear God before he had this outward Knowledge therefore Peter Concludes that every one that in every Nation without respect of persons feareth God and worketh Righteousness is Accepted of him So he makes the Fear of God and the working of Righteousness and not an outward Historical Knowledge the Qualification They then that have this wherever they be they are saved Now we have already proved that to Every man that Grace is given whereby he may live God-likely and Righteously and we see that by this Grace Cornelius did so and was accepted and his prayers came up for a Memorial before God before he had this outward Knowledge Also was not Job a perfect and upright man that feared God and eschewed evil Who taught Job this From what Scripture did Job learn his Excellent Knowledge how knew Job Adam's Fall And from what Scripture learned he that Excellent Knowledge he had and that Faith by which he knew his Redeemer lived for many make him as Old as Moses Was not this by an Inward Grace in the heart was it not that Inward Grace that taught Job to eschew Evil and to fear God and was it not by the Workings thereof that he became a Just and Vpright man how doth he Reprove the Wickedness of men Chap 24 and after he hath numbred up their Wickedness doth he not Condemn them vers 13. for rebelling against this Light for not knowing the Way thereof nor abiding in the Paths thereof It appears then Job believed that men had a Light and that because they Rebelled against it therefore they knew not its Way and abode not in its Paths even as the Pharisees who had the Scriptures are said to Err not knowing the Scriptures And also Job's Friends though in some things wrong Job's Friends their Excellent Sayings yet who taught them all those Excellent Sayings and Knowledge which they had Did not God give it them in order to save them or was it meerly to Condemn them Who taught Elihu That the Inspiration of the Almighty giveth Vnderstanding That the Spirit of God made him and the Breath of the Almighty gave him life And did not the Lord accept a Sacrifice for them And who dare say that they are Damned But further the Apostle puts this Controversy out of doubt for if we may believe his plain Assertions he tells us Rom 2. That the Heathens did the things contained in the Law From whence I thus Argue In every Nation he that feareth God and worketh Righteousness is Accepted Arg. But Many of the Heathens feared God and wrought Righteousness Therefore They were Accepted The Minor is proved from the Example of Cornelius But I shall further prove it thus He that doth the things contained in the Law feareth God and worketh Righteousness But The Heathens did the things contained in the Law Therefore The Heathens feared God and wrought Righteousness Can there be any thing more Clear For if to do the things contained in the Law be not to
us § III. First then as by the Explanation of the former Thesis appears Expl. 1 we Renounce all Natural Power and Ability in our selves in order to bring us out of our lost and fallâ—n Condition and first Nature Justification springs of and from the Love of God and Confess that as of our selves we are able to do nothing that is good so neither can we procure Remission of Sins or Justification by any Act of our own so as to merit it or draw it as a Debt from God due unto us but we acknowledge all to be of and from his Love which is the Original and Fundamental Cause of our Acceptance Secondly God manifested this love towards us in the sending of his Expl. 2 Beloved Son the Lord Jesus Christ into the World who gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour Christ giveing himself a Sacrifice for us and having made peace through the blood of his Cross that he might Reconcile us unto himself and by the Eternal Spirit offered himself without spot unto God and suffered for our Sins the just for the unjust that he might bring us unto God Thirdly then Forasmuch as all men who have come to man's Estate the Man Jesus only Excepted have sinned therefore all have need of Expl. 3 this Saviour to remove the Wrath of God from them due to their Offences in this respect he is truly said to have born the Iniquities of us all in his Body on the Tree and therefore is the Only Mediator having qualified the Wrath of God towards us so that our former sins stand not in our way being by virtue of his most satisfactory Sacrifice Removed and pardoned To Remission of Sins Neither do we think that Remission of Sins is to be expected sought or obtained any other way or by any Works or Sacrifice whatsoever though as has been said formerly they may come to partake of this Remission that are Ignorant of the History So then Christ by his Death and Sufferings hath Reconciled us to God The only Mediator betwixt God and Man even while we are Enemies that is he offers Reconciliation unto us we are put into a Capacity of being Reconciled God is willing to forgive us our Iniquities and to accept us as is well expressed by the Apostle 2 Cor. 5.19 God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath put in us the Word of Reconciliation And therefore the Apostle in the next verses intreats them in Christ's stead to be Reconciled to God intimating that the Wrath of God being removed by the Obedience of Christ Jesus he is willing to be Reconciled unto them and ready to Remit the sins that are past if they Repent A Twofold Redemption We Consider then our Redemption in a twofold Respect or State both which in their own nature are perfect though in their Application to us the one is not nor cannot be without respect to the other I. The Redemption of Christ without us The first is the Redemption performed and accomplished by Christ for us in his Crucified Body without us The other is the Redemption wrought by Christ in us which no less properly is called and accounted a Redemption than the former The first then is that whereby man as he stands in the Fall is put into a Capacity of Salvation and hath conveyed unto him a measure of that Power Virtue Spirit Life and Grace that was in Christ Jesus which as the Free Gift of God is able to Counter-ballance Overcome and Root-out the Evil Seed wherewith we are naturally as in the Fall leavened II. The Redemption wrought by Christ in us The second is that whereby we Witness and Know this pure and perfect Redemption in our selves purifying cleansing and redeeming us from the power of Corruption and bringing us into Vnity Favour and Friendship with God By the first of these two we that were lost in Adam plunged in the bitter and Corrupt Seed unable of our selves to do any good thing but naturally joined and united to Evil forward and propense to all Iniquity Servants and Slaves to the power and spirit of Darkness are notwithstanding all this so far Reconciled to God by the death of his Son while Enemies that we are put into a Capacity of Salvation having the glad Tidings of the Gospel of Peace offered unto us and God is Reconciled unto us in Christ calls and invites us to himself in which respect we understand these Scriptures * Eph. 2.15 1 John 4.10 Ezech. 16.6 1 Pet. 2.22 24. and 3.18 He slew the Enmity in himself He loved us first seeing us in our blood he said unto us live he who did not sin his own self bare our sins in his own body on the Tree and he died for our sins the Just for the Vnjust By the second we witness this Capacity brought into Act whereby receiving and not resisting the purchase of his death to wit the Light Spirit and Grace of Christ Revealed to us we witness and possess a real true and inward Redemption from the power and prevalency of sin and so come to be truly and really Redeemed Justified and made Righteous and to a sensible Union and Friendship with God Thus he died * Tit. 2.14 Phil. 3.10 for us that he might Redeem us from all Iniquity and thus we know him and the Power of his Resurrection and the fellowship of his Sufferings being made conformable to us This last follows the first in order and is a Consequence of it proceeding from it as an Effect from its Cause So as none could have enjoyed the last without the first had been such being the Will of God so also can none now partake of the first but as he witnesseth the last Wherefore as to us they are both Causes of our Justification The first the Procuring Efficient the other the Formal Cause Fourthly We understand not by this Justification by Christ barely the Expl. 4 good works even as wrought by the Spirit of Christ for they as Protestants truly affirm are rather an Effect of Justification than the Cause of it The Formation of Christ in us begets Good Works But we understand the Formation of Christ in us Christ born and brought forth in us from which good Works as naturally proceed as Fruit from a fruitful Tree It is this Inward Birth in us bringing forth Righteousness and Holiness in us that doth Justify us which having removed and done away the Contrary Nature and Spirit that did bear Rule and bring Condemnation now is in Dominion over all in our hearts Those then that come to know Christ thus formed in them do enjoy him wholly and undivided who is the LORD our RIGHTEOVSNESS Jer. 23.6 This is to be Cloathed with Christ and to have put him on whom God therefore truly accounteth Righteous and Just. This is so far from being the
given to some Saints in this life not by the Power of man's strength but by the Grace of God he doth well to think so confidently and hope it faithfully That by the Gift of God all things are possible for by the Gift of God all things are possible That this was the Common Opinion of the Fathers appears from the words of the Aszansik Council Canon last We believe also this according to the Catholick Faith that all that are baptized through Grace by Baptism received and Christ helping them and Co-working may and ought to do whatsoever belongs to Salvation if they will faithfully labour Conclusion § XI Blessed then are they that believe in him who is both able and willing to Deliver as many as come to him through True Repentance from all Sin and do not resolve as these men do to be the Devil's Servants all their life time Phil. 3.14 but daily go on forsaking unrighteousness and forgetting those things that are behind Press forwards to the Mark the Prize an Overcoming press forwards towards the Mark for the Prize of the high Calling of God in Christ Jesus Such shall not find their Faith and Confidence to be in vain but in due time shall be made Conquerors through him in whom they have believed and so Overcoming shall be established as pillars in the house of God so as they shall go no more out Rev. 3.12 PROPOSITION IX Concerning Perseverance and the possibility of Falling from Grace Although this Gift and inward Grace of God be sufficient to work out Salvation yet in those in whom it is Resisted it both may and doth become their Condemnation Moreover they in whose hearts it hath wrought in part to purify and sanctify them in order to their further perfection may by disobedience fall from it The Grace of God is lost by Disobâ—dience turn it to wantonness 1 Tim. 1.19 make shipwrack of faith and after having tasted the heavenly Gift and been made partakers of the Holy Ghost again fall away Hebr. 6.4 5 6 yet such an Increase and Stability in the Truth may in this life be attained from which there cannot be a Total Apostasy § I. THe first Sentence of this Proposition hath already been treated of in the fifth and sixth Propositions where it hath been shewn that that Light which is given for Life and Salvation becomes the Condemnation of those that Refuse it and therefore is already proved in those places where I did demonstrate the possibility of man's Resisting the Grace and Spirit of God And indeed it is so apparent in the Scriptures that it cannot be denied by such as will but seriously consider these Testimonies Prov. 1.24 25 26. John 3.18 19. 2 Thess. 2.11 12. Acts 7.51 13.46 Rom. 1.18 As for the other part of it That they in whom this Grace may have wrought in a good measure in order to purify and sanctify them tending to their further perfection may afterwards through disobedience fall away c. the Testimonies of the Scripture included in the Proposition it self are sufficient to prove it to men of unbiassed Judgments But because as to this part our Cause is Common with many other Protestants I shall be the more brief in it For it is not my design to do that which is done already neither do I covet to appear knowing by writing much but simply purpose to present to the World a faithful Account of our Principles and briefly to let them understand what we have to say for our selves A falling from Grace by Disobedience Evinced § II. From these Scriptures then included in the Proposition not to mention many more which might be urged I argue thus If men may turn the Grace of God into Wantonness then they must once Arg. 1 have had it But the First is true Therefore also the Second If men may make shipwrack of Faith they must once have had it neither Arg. 2 could they ever have had true Faith without the Grace of God But the First is true Therefore also the Last If men may have tasted of the heavenly Gift and been made partakers Arg. 3 of the Holy Spirit and afterwards fall away they must needs have known in measure the operation of God's Saving Grace and Spirit without which no man could taste the heavenly Gift nor yet partake of the Holy Spirit But the First is true Therefore also the Last Secondly Seeing the Contrary Doctrine is built upon this false Hypothesis That Grace is not given for Salvation to any but to a certain Elect Number which cannot lose it The Doctrine of Election and Reprobation is Inconsistent with Preaching and daily Exhortation and that all the rest of mankind by an absolute Decree are debarred from Grace and Salvation that being destroyed this falls to the ground Now as that Doctrine of theirs is wholly Inconsistent with the daily Practice of those that Preach it in that they Exhort people to believe and be saved while in the mean time if they belong to the Decree of Reprobation it is simply Impossible for them so to do and if to the Decree of Election it is needless seeing it is as Impossible to them to miss of it as hath been before demonstrated So also in this matter of Perseverance their Practice and Principle are no less Inconsistent and Contradictory For while they daily Exhort people to be Faithful to the end shewing them if they Continue not they shall be Cut off and fall short of the Reward which is very true but no less Inconsistent with that Doctrine that affirms There is no hazzard because no possibility of departing from the least measure of true Grace Which if true it is to no purpose to beseech them to Stand to whom God hath made it Impossible to Fall I shall not longer insist upon the probation of this seeing what is said may suffice to answer my design and that the thing is also abundantly proved by many of the same Judgment That this was the Doctrine of the primitive Protestants thence appears that the Augustane Confession Condemns it as an Error of the Anabaptists to say That who once are Justified they cannot lose the Holy Spirit Many such like sayings are to be found in the Common Places of Philip Melanchthon Vossius in his Pelagian History lib. 6. testifies The Opinion of the Fathers concerning falling from Grace That this was the Common Opinion of the Fathers In the Confirmation of the twelfth These pag. 587. he hath these words That this which we have said was the common Sentiment of Antiquity those at present can only deny who other ways perhaps are men not Vnlearned but nevertheless in Antiquity altogether strangers c. These things thus observed I come to the Objections of our Opposers Object 1 § III. First they Alledge That those places mentioned of making shipwrack of Faith is only understood of seeming Faith and not of a real
Truth and Scripture having done that largely else-where as in my Apology Expl. of the 5 th and 6 th Proposition it is enough here that I shew that such as hold this Opinion cannot justly pretend to Vniversal Love as doth evidently appear by what is said and needs no further Question Perhaps the Socinians may step in here or others of more general Principles who will Affirm They do not believe that the want of this Explicit Knowledge doth necessarily Exclude Men from Salvation It is true there are some of that mind but it were hard to rank them under any particular Denomination It being rather a Notion of those Men of whom I made mention before that are Vncertain in their Principles and join with no People absolutely than acknowledged by a People or any publick Confession of any Vnited or Gathered Church and People The Socinians generally lay very great stress upon the outward Knowledge of Christ and do believe Socinians belief of the outward Knowledge of Christ and Resurrection as necessary to Salvation the outward Knowledge of Christ or of the Resurrection at least to be absolutely Needful holding the Sufficiency of that alone upon Rom. 10.9 But passing that and taking it for granted that the Generality of Socinians and several others with them who being all taken in Cumulo may pass for as much as a whole Body of People do believe and affirm Salvation even possible to such as are by an Inevitable Fate Excluded from the benefit of that External Knowledge in that they say That such as will Improve that light of Nature Object which all Men have given them of God and Exercise that Common Principle of Reason may from the Works of Creation and Providence certainly Conclude That there is a God forsake many Evils and do much Good and that such as do thus Improve this Natural and Common Light do obtain of God to send them miraculously either some Man or Angel to signify to them the outward Knowledge or Resurrection of Christ that they may believe it and be saved I Answer This doth not reach the full Extent of Vniversal Love because it still limiteth it to this External Knowledge Answ. and supposeth no Means of Salvation without it And next because it supposeth some-what Miraculous which as has been before observed is a Limitation not to be admitted in this Case But if any would Affirm that the Improving of this Natural Light proved to them a Means of Salvation without supposing any Necessity of having the outward Knowledge of Christ at all albeit it would seem by the Extent of their Charity that their Love were very Vniversal yet they do not establish true Vniversal Love more than the other Because nothing is true Vniversal Love but that which naturally proceedeth from the true Love of God and is founded upon good and sound Principles deduced there from and which hath not its rise from the Love of Self or from a Selfish Principle Which though it may have a shew of Vniversal Love is not really such else he that would Affirm He believed that all Men as well the Wicked as the Godly the Vnbelieving as the Believing should be saved and that no Wickedness can hinder a Man from being Saved Might be said to be a truer Preacher of Vniversal Love than any and most Charitable of all Men and yet how would this be justly Condemned by all Christians There can then be no true Vniversal Love but that which is built upon the Love of God and is pure and of the nature of it So then those that Affirm That Men may be saved even without the outward Knowledge of Christ and of the Scriptures if they Improve the Light of Nature Whether it be that they judge The Light of Nature in order to Salvation an Exalting of Corrupt Reason not true Operation that the Light of Nature can carry them through to the End and accomplish the Work or that they suppose the Improving of it will procure any such Miraculous Revelation do not truly Preach or Establish Vniversal Love because the same is not founded upon the true Love of God but is an Exalting of the Nature and Reason of Man which is really defiled and proceeds from Self Since these Men for the most part do look upon Grace or the Operation of the Spirit in the Saints as but a meer Fancy so I say these Men do not commend the true Love of God which is contrary to Self but only their own Corrupt Nature and Reason and do therefore really Oppose and Slight the Vniversal Love of God in that they suppose Man capable of himself to save himself without Christ the alone Mediator in and by whom the Vniversal Love of God to all is only Extended For whom-ever God loves he loves them in Christ and no other ways and this Love of God in Christ cannot be truly received and entertained to the Salvation of the Soul but as the Old Man the first Man with his Deeds which are altogether Corrupted and can claim no share in Man's Salvation is put off and done away and as the New Man that proceeds from a Divine Spiritual Seed which is not of nor from Man's Nature comes to be born and brought forth in the Soul The Principle of Absolute Reprobation is contrary to God's Vniversal Love and Invitation But much more do they Contradict and Declare themselves void of and Strangers to the Vniversal Love who hold the precise Decree of Reprobation with the other Principles depending thereupon in believing That the far greater number not only of Man kind but even of those that profess the Name of Christ are necessarily damn'd and that by Vertue of God's Absolute Decree who from all Eternity ordained to Create them for that very end and appointed them to walk in such Wickedness for which he might Condemn them and punish them Eternally So that not only such as are ignorant of the History of Christ and of the Scriptures are certainly Damned but even most of those who have the benefit of this Knowledge are notwithstanding Damned also for not right using and applying the same which miserable Crime they necessarily fall in because that God albeit He publickly and by his Revealed Will doth invite them all to Salvation yet by a secret Will unknown to Men He doth with-hold from them all Power and Grace so to do Now I say whoever are of this mind as all Calvinists generally are cannot justly pretend to Vniversal Love for seeing they limit the Love of God to a small Number making all the rest only Objects of his Wrath and Indignation they must by Consequence so limit their own Love also For God being the Fountain and Author of Love no Man can extend true Christian Love beyond his yea the greatest and highest Love of any Man falls infinitely short of the Love of God even as far as a little Drop of Water falls short of the Great Ocean
they want of that yet such a Measure of this Light Seed Life and Word is communicated to all as is sufficient truly to Convert them from the Evil of their Ways purify and cleanse them and consequently bring them to Salvation And in the Affirming of this they do not at all Exalt Self or Nature as do the Socinians in that they freely acknowledge that Man's Nature is defiled and corrupted and unable to help him or further him one step in order to Salvation judging nothing more needful than the full and perfect Denying and Mortification of Self in order thereunto Nor do they believe this Seed Light and Grace to be any part of Man's Nature or any thing that Properly and Essentially is of Man but that it is a Free Grace and Gift of God freely given to all Men in order to bring them out of the Fall and lead them to Life Eternal Neither do they suppose this Seed Word and Grace which is sufficient to lead to Salvation to be given to Men without Christ for they believe it to be the Purchase and Benefit of Christ's Death who tasted Death for every Man So that they Confess all to be derived to them in and by Christ the Mediator to whom they Ascribe all Yea they believe this Light Grace and Seed to be no other but a measure of that Life and Spirit that was in Christ Jesus which being in Him who is the Head in the Fulness of it is from Him in whom it Resideth as He is Ascended up unto and Glorified in the Heavens Extended to all Men in order to Redeem them from sin and Convert them to God Thus according to this Principle without Attributing any thing to Self or to the Nature of Man or Claiming any thing without Christ The Vniversal Love of God to all Men is Exhibited whereby the means of Salvation by Christ and Reconciliation unto God is so Asserted that no Man is altogether Excluded from it but each so Reached as puts him in a Capacity to be Saved Such then as Believe and Preach this Doctrine must of necessity be Esteemed great Advancers and Assertors of Vniversal Love as those that truly Establish it not through any Vncertainty or Doubtfulness in themselves but upon their own firm and acknowledged Principle since that doth necessarily Extend their Charity to the not only Supposing Salvation possible to Heathens in the most Barbarous and Unciviliz'd places of the World but even Concluding Salvation possible not only to the several sorts of Christians but even to such who by the Disadvantage of Education and the Remoteness of their Habitation are Ignorant of the Name of Christ. Providing that this Seed Grace Word and Light which is in them all and the Free Gift of God to them all Receive place in their Hearts so as to work out the Fruits and Nature of Vnrighteousness and to beget them unto Righteousness Purity and Holiness which according to this Principle is believed to be very possible where the External Knowledge is thus unavoidably wanting For albeit those who hold this Principle do believe that the outward Knowledge of Christ and those other Advantages which from the Vse of the Scriptures are enjoyed among Christians are very Comfortable and conducing to facilitate Salvation yet they reckon them not absolutely Needful holding them only to be Integral and no Essential parts of Christianity For they place the Essence or Being of Christianity only in the True and Real Conversion of the Heart by vertue of the Operation of this Light Seed and Grace there Let not the Reader thinkstrange that I Assert this Principle and enter not upon the probation of it having done that largely else-where as in my Apology it not being my business here so to do but only to shew how such and such Principles do not agree with Vniversal Love As on the other hand when I make mention of other Principles I do not offer to Refute them it being enough here to demonstrate that they are Contrary to Vniversal Love Even as the Essence and Being of a Man Consists in the Vnity of Soul and Body which is enough to Denominate one a Man albeit he should want a Leg or an Arm an Eye or an Ear or have some other Defect or even should be destitute of some of the Faculties of the mind as of the Memory c. that other Men have yet such a one would still and that truly be called a Man albeit not a Compleat and Entire Man Yea those that live in the most Barbarous and Vnciviliz'd places of the World where they are destitute and ignorant of all the Liberal Arts and Sciences used among us and of all those Conveniences which so much Conduce to the facilitating of Humane Society and accommodating of Man-kind in their Living together I say those are still truly accounted Men as having that which is truly Essential or Constitutive of a Man as such In like manner this Principle supposeth the possibility of Salvation both to those commonly called Heathens and to many among the Dark and Erroneous Sects of Christianity in that this Essential Part of Christianity is Extended to them albeit they want those other Integrals and Comfortable parts which may in and with respect to the Spiritual Man be fitly Compared to these Defects that those Barbarous Nations want which we Enjoy as to the Natural Man As none can deny but this Principle is most agreeing to Vniversal Love so the Practice of all even of those that deny it doth evidence and shew how agreeable it is as well to the Love of God as to Right Reason where when ever any of the Sects come to deal with a Heathen or any such against whom they cannot urge any thing from Scripture or Tradition as being Principles not acknowledged by them then they are always forced to recur to an Inward Innate Light in the Soul to which they labour to make manifest their Principles albeit they differ about the Nature and Sufficiency of it yet they are forced to Concede that this is God's Love to Man-kind and that in this the Vniversal Love of God is extended to all So that to every one to whom they come to Preach they may find something by which they may urge or commend their Doctrine of which I shall give one singular Example out of the words of Franciscus Xaverius a Jesuit whom that Tribe for the high Esteem they have of him term the Apostle of the Indies as it is Recorded in Bernhardus Varenus his Descriptio Regni Japoniae p. 195. Cap. 8. where he puts down the words of Francis Xaviers Letter thus p. 247. The Amargurians before they received Baptism Franc. Xavier his Letter of the Conversion of the Japonians were straitned with an odious and troublesome Scruple to wit That God seemed not unto them Merciful and Benign who had Condemned all the Japonians before our Coming to Eternal Punishment especially who ever did not
partaking of the Vniversal Love of God in order to the Salvation of their Souls Fourthly IV. That the Work of the Ministry is not Limited to Outward Ordination and Literature As the Confining of the Gifts and Graces of God to certain External Forms and Ceremonies are directly Opposite and Contrary to Vniversal Love such as the Limiting of the Work of the Ministry to outward Ordination and to a particular Tribe of Persons the making Human Parts and Arts more necessary thereto than the Grace of God so that the Grace of God is not judged sufficient to make a Man a Minister or to priviledge him to Preach without those other Artificial and Ceremonial Things so I say on the other hand those People to the Commending of the Vniversal Love of God to all but especially in the Visible Church do Affirm That as this Light and Grace of God is given to all in order to Save them so whoever finds himself truly Called in his Heart thereby and fitted to Minister to others may lawfully Preach and Declare to others the good Things that God has done for his Soul and Direct and Instruct them as by the same Grace he is enabled how they may come to the Experience and Attainment of the same things albeit he have no outward Ordination or Call from Men be not Initiated in their Ceremonies and Orders nor yet furnished with their Learning and School-Education This greatly Commends and holds forth the Love of God because it does not Confine the Ministry unto such a narrow Compass as by the several Sects it is done but supposeth that among those that had not the Scriptures and outward Knowledge there might have been Ministers or Preachers of Righteousness as it was said of * Noah Job Socrates Pythagoras several Arabians Indians Ethiopians Lovers of Righteousness Noah that he was one who was ere the Scriptures were writ and Job was another Besides Socrates amongst the Greeks Pythagoras amongst the Latines and several others that might be named among the Arabians Indians and Ethiopians And this Doctrine doth very much hold forth the Vniversal Love of God in the Visible Church in that it excludeth none from Ministring his Gift as he hath it albeit a poor Trades-man or Mechanick Men as is done among the far greater parts of the Sects of Christendom by the presumptuous Vsurpation of them V. That Washing or Sprinkling and Bread and Wine are not the Seals of God's Covenant with Man Fifthly This People do greatly Commend and hold forth the Vniversal Love of God to all In Denying the use of outward Carnal things which perish in the using such as Washing or Sprinkling with Water or Eating of Bread and Wine to be the Seals of God's Covenant with Man or to be the Means or Channels by which Grace and Spiritual Refreshment is ministred to the Soul For thereby they Confine not God's Love in the Communicating of his Gifts and Graces to the Application or not using of Elementary things which may be as truly as to the matter of them performed by the most wicked and greatest Hypocrite of the World as by the most Godly and Sincere as do the greatest part of the Sects among Christians who make such a noise of the Sacraments and Ordinances and do so quarrel and jangle about their matter and manner of performance but do affirm and believe that Increase of Grace and Refreshment in and by the Life of Christ is Conveyed unto the Souls of all those that are Faithful as this Seed receives a place and grows up in their hearts without these outward Ceremonies This cannot be performed but by such as are Sincere and Godly indeed for such can only be truly Faithful and wait in that place where Grace and Refreshment Strength and Power Wisdom and Courage Patience and all other good Gifts are received VI. That Persecution for Conscience is Unlawful Sixthly These People do much Establish Vniversal Love in that they affirm Persecution of Men for the matter of their Consciences to be Vnchristian and Vnlawful believing that as God can only Inform and Enlighten the Conscience so it is contrary to the Vniversal Love of God for Men to seek to Force and Restrain it as hath hitherto been sufficiently shewn VII That Wars and Fightings for Christians are Unlawful Lastly They do very truly and observably Establish Vniversal Love in that they Preach Love to Enemies and the necessity of bearing and suffering Injuries without Revenge holding it Vnlawful for Christians to Fight or use Carnal Weapons even to Resist such as Oppose them and wrongfully prejudice them As this is most agreeable to the Doctrine and Practice of Christ so is it to the Vniversal Love of God whose long-suffering Patience even towards the Wicked Stiff-necked and Rebellions after many Provocations doth above all declare his Love in which they cannot pretend to be Followers of him who believe it Lawful for them to Revenge every Injury to give Blow for Blow and Knock for Knock and so know not what it is patiently to receive and suffer such an Injury if they have any opportunity of Revenging themselves and so consequently cannot have Vniversal Love which necessarily supposeth and includes Love to Enemies And he that will Beat Kill and every way he can destroy his Enemy does but foolishly Contradict himself if he pretend to Love him And those that do not Preach and Practise Love to Enemies but that which is quite Contrary cannot justly pretend either to the Doctrine or Practice of Vniversal Love Wherefore I desire the Reader may make Application hereof as to the several Sects of Christians and Examine Whose Principles and Practices do most Agree herewith And seriously Consider Whether there be any Intire Vnited Body of Christians except these here mentioned who do Vnanimously hold forth so many Doctrines so directly Establishing and Agreeing to True Universal Love Written in Aberdeen Prison the first Month 1677. The CONTENTS SECT I. THE Introduction giving an Account of the Author's Experience in this matter with the Reasons moving him to Treat thereof pag. 977. SECT II. The Nature of Christian Love and Charity demonstrated the Consistency of true Zeal therewith its distinction from false Zeal 679. SECT III. The Controversy Stated with Respect to the different Sorts of Christians how it is to be fetched from the Nature of their Principles and not from the Practice of Particular Persons 682. SECT IV. An Examination of the Principles of several sorts of those called Christians Compared with this Universal Love and found defective As 1. Of Papists 2. Of Protestants in general 3. Of Socinians 686. SECT V. Some Principles of Christianity Proposed as they are held by a great Body of People and whole gathered Churches in Great Britain and Ireland which do very well Agree with true Universal Love 696. year 1677 AN Epistle of Love AND FRIENDLY ADVICE TO THE Ambassadors of the several Princes of Europe Met at
Answered His first is from the Parable Luke 16.31 where it is said They have Moses and the Prophets whom if they hear not neither will they be perswaded if one be raised from the Dead But this proves only that one raised from the Dead is not able to Convince those that will not hear Moses and the Prophets not that the Scripture is a more Primary and Principal Rule than what the Spirit Immediately reveals in the Soul For that Consequence will not nor doth follow nor is in the least proved by him neither can be unless he first prove that albeit the Testimony of one from the Dead be less powerful to perswade than the Scriptures yet it is more than the Immediate Testimony of the Spirit in the Heart which I deny and rests for him to prove before he Conclude any thing from this Place Next this Parable was used by Christ to the Jews to shew them their Hypocrisy who albeit they deceitfully pretended so much to Reverence and follow Moses and the Prophets as many now adays do the Scriptures yet they did not really hear them else they would have acknowledged him of whom Moses and the Prophets did so clearly write Since he also did as Great and Convincing Miracles before them as if they had the Testimony of one raised from the Dead And this leads me to take notice of what he saith p. 68. n. 24. in answer to my Argument drawn from the difference betwixt the Law that is written without and the Gospel that is written within where he accuseth me of Contradiction because of my Argument drawn from the Revelations that were under the Law and the Sameness of the Object But I have answered this Cavil in the former Section Yet since the Strength of this resolves in his supposing I Affirm There is no written Rule under the Gospel which he after Concludes the whole falleth to the Ground For I never denied the Scripture to be a secondary Rule and that is some Rule for to Say I Affirm There is no written Rule because the Written is not the Primary is a wild Conclusion And therefore all the rest of his Talk to prove That Christ Inspired the Apostles to write things to be a Rule to Christians is meerly superfluous since that that is a Rule though not the Primary was never denied by me And it may be here observed that all his Arguments to prove the Scripture to be a Rule unless they prove them to be the primary and principal One Conclude nothing and are against me to no purpose II. Their making Wise to Salvation and Perfection Answered ¶ 7. His Second Argument is deduced from 2 Tim. 3.16 where he cites the Apostle saying of the Scriptures They are able to make wise unto Salvation and to make the Man of God perfect Where is first to be observed his perverting of the Apostle's Words by an Addition of his own and therefore no wonder that he so frequently pervert mine For the Apostle saith not They are able to make the Man of God perfect but all Scripture given by Inspiration is that the Man of God may be perfect that is Contributeth in its Kind and Order towards the Perfection of the Saints But it follows not thence that they are the Primary Rule no more than though J. B. will affirm that his Book is written That the Man of God may be perfect that is to help him to Perfection that thence it is to be Esteemed the Primary and Chief Rule Thus is answered that of John 20.31 But these are written that ye may believe c. cited by him p. 74. for his Book is also written for that End yet the Consequence will not follow That they are able to make wise unto Salvation is not denied in so far as they declare of the Grace that brings Salvation and direct to the Light which leads to it But how he thence Inferreth They are the Primary Rule he must inform us the next time since he has forgotten to do it now And this may serve to Answer those Places where he according to his Custom Repeats it over and over again as p. 74 77 and 82. where he hath again the fore-mentioned Perversion and ennumerates the particular Vses applied to the Scripture he concludeth its Perfection as wanting nothing Now I deny not Perfection of the Scriptures urged by J. B. to make them the Primary Rule or Canno that every Book as well as Chapter and Verse of Scripture is Perfect as to its End that is so far to express the Mind of God as he was pleased at that time and also with a Respect to its Author as being written by the Dictates of the Spirit but that Place will not Conclude its Perfection either as the Primary Only or Adequate that is Entire Rule Else all the other Scriptures which were written after that Epistle of Paul as he will not deny but there were some so written must be denied being any part of the Rule and so to be any way necessary for that End The like Absurdities follow upon his using 2 Cor. 3.14 where the Apostle speaks of a Testament since he dare not deny a great part of that Testament was written afterwards And thus is also answered what he urges from Psal. 19.7 pag. 74 and 79. The Law of the Lord is perfect c. and from other Scriptures of like Import For if he understand Perfection in the first Sense it is not denied if in the Second which indeed is the Question it concludeth nothing without rendring all the Scripture written afterwards no part of the Rule or Canon to use his own Term. As for that of Peter which he insists upon in the End of his Paragraph p. 70. I deny it to be understood of the Scripture and gave my Reasons before and yet the Man takes that for Granted and thence Argues from it which is a most silly manner albeit very Familiar to him to beg the Question ¶ 8. Next he comes to Consider my Answer to their Objections but how he Removes them may be judged by the first he Observes p. 71. where instead of proving That these Words of Isa 8.20 usually brought by them To the Law and to the Testiny c. are meant of the Scripture which I desired ere any thing could be Inferred for it He Answers As if any that ever read the Bible could be Ignorant what is all along meaned by these Words Is not this a goodly Proof Reader I am one that have read the Bible and know by the Law is sometimes meant the Outward sometimes the Inward and Thousands more are yet to be Convinced J. B's goodly Proof for what is meant by Law and Testimony that that Place speaks only of the Outward And will need some better Argument than this of his ere we Change our Judgment But to proceed He thinks my saying That the Law was in a more special manner given to the Jews and more
being a Theam much debated and Common to us with others I might pass it by with a Reference to those Authors who largely Treat of them yet I will take notice of what he saith in direct Answer to what by me is Affirmed And first as for his Accusation of me as not being positive and punctual enough in setting down my Judgment of the Decrees of Election and Reprobation It is of no weight All do at Times Confess That it is not Safe nor Proper too curiously to Inquire into the Decrees of God though this Man dive into them and be as positive in telling the several Causes of them as if he were upon the Secret Counsel of the Almighty I judge I have said that which is needful and sufficient God calleth every Man to Repentance and Salvation who has not fore-ordained any to be Damned to wit that God calleth Every Man Every where to Repent and be Saved through Faith in Jesus Christ who tasted Death for every Every Man and is given for a Light to inlighten the Gentiles and to be God's Salvation to the Ends of the Earth And therefore that Every Man ought to Apply himself to Repent and Believe and Obey without believing That God has fore-ordained him to be Damned and therefore has with-held from him Grace and Power to do what he finds himself Commanded and Obliged to do Which if it were true as he supposeth it to be of most Men there can be no Reason Why they ought not to believe the Truth If he say they either ought or need not because they know it not Let him remember what Pains he has been at in the former Chapter to prove That Ignorance of a Truth doth not take away the Obligation of believing it So he must either overturn all or be Content this Absurdity stick to his Doctrine As for his saying That the Opposers of it do Arraign God and give a Sign of their Pride and Arrogancy because they cannot Comprehend it with their Corrupt and Blinded Vnderstandings it is but a silly begging of the Question And supposing it to be true thus every Impostor might Intrude upon Sober Christians Wild Absurd and Non-sensical Notions contrary to God's Justice and Mercy and because they would not Accept of them tell them They Arraign God are proud and arrogant and not receiving the Truth because not Comprehended by their Corrupt Vnderstandings Would not this thinks he be wisely Reasoned But pag. 135. n. 3. he thinks I run so furiously against this Doctrine that I run my self blind And why so because I say They Affirm That God did predestinate to Everlasting Damnation the most part of Men without any respect had to their Sin only to demonstrate the Glory of his Justice And upon this he Rants as a ridiculous and false Representation of their Meaning But this Storm is quickly blown away for all his great Noise For their Westminster Confession of Faith saith Ch. 3. expresly Westminster Confession falsly says That some are Ordained by God for Wrath. That GOD ordained such as are not Elected for Dishonour and Wrath to the Praise of his Glorious Justice And the same Confession saith in the same Chapter That nothing future or what was to come even as fore-seen by God was the Cause of God's Decree and this himself also affirms p. 137 138 139. What then is become of all his Boast But if he place it here and say Sin became the Cause so soon as To demonstrate the Glory of his Justice became the End and therefore they say It was for their Sin he so Decreed This may serve for a Rattle to please Fools and Children but not such as are spiritually Wise and look more narrowly unto things since they so manifestly Contradict themselves telling Sin nor any future thing is not the Cause of God's Decree and yet in a few Lines That God Ordained or Decreed Men to Wrath for their Sin to manifest the Glory of his Justice Which is as much as to say God Decreed Men to be Damned without respect to Sin and yet he decreed them to be damned for their Sin How makes he this hang together by Scripture-Proofs Besides all will Confess that the Cause of all God's Decrees is his own Glory which is exerted in his Divine Attributes whereof Justice is one so that this must be a Cause before Sin can have any Place to be a Cause since they deny it has any He tells me p. 136. n. 5. That the Orthodox have written copiously on this Subject and very far above my Reach There was the less need then for him to write so many pages upon it which must be little but a Transcribing out of their Writings unless he think he has written more accurately and copiously than any of them which I judge he will hardly affirm I might easily If I would trouble the Reader with a tedious Discourse also Transcribe an Answer out of those who write Copiously against these his supposed Orthodox but truly Heterodox men but I rather chuse to pass it by not affecting to be Admired for the Bulk of my Writings to come to what he saith directly in Answer to me which is the Business properly in hand ¶ 2. After he has premised what he thinks meet he comes p. 143. n. 12. to take notice of what I say and first wherein I misrepresent them in which he saith he has found no less than twelve Vntruths But how Vntrue this Assertion is shall shortly appear The first is that I say God for perfecting of this that is for bringing his Decree to pass did appoint that these miserable Souls should necessarily sin this he saith is a Mistake But if the Testimonies of Calvin Zanchius Piscator and others cited by me whose Testimonies must have more Weight than his to prove the Calvinists Principle in this do not prove this to be no Mistake Calvinists Principle That God Predestinates Men to Sin and to the Causes of it then I may Conclude that 2 and 3 makes not 5. Calvin saith That God not only predestinated Men to Sin but to the Causes of it which is Sin The Reader may look the other Passage of it in my Apology Several of his other Vntruths p. 144. he builds upon supposing that I Insinuate That they believe the Gospel is once preached to every person That every Reprobate had the Knowledge of Christ and that God had given to every one that heareth the Gospel sufficient Grace to embrace it But truly I was never so Mad as to Insinuate they believed these things for not believing of which I Condemn them Neither will his Pedantism upon the Word subtrahendo make it out since to Withdraw or With hold may be said of things that Man never had without any great Impropriety And yet according to him all Men had a Will and Power to obey God's Law in Adam so his Ordaining Adam should fall was even in that Sense a Withdrawing of what
Which is granted but that proveth not that it is not therefore Vniversal Next he taketh notice of the Context where it is said It became him in bringing many Sons unto Glory c. and therefore these are the All for whom he died But this is strongly to affirm not to prove Albeit Christ brought many Sons unto Glory and called such Brethren it doth not follow he Tasted death only for such The Apostle sheweth us first the general Extent of Christ's Death in saying He tasted death for every Man and then sheweth us how it became Effectual to many And yet the Man is so confident albeit he has urged nothing but only affirmed that he adds If this Context do not sufficiently Confute this Conceit J. B. c. regard the Scriptures no farther than it favours their Opinion and Confutes their Adversaries we need Regard the Scriptures no more But here he has spoken-out the Truth as it is For this evidently shews that for all their pretence to Exalt the Scriptures yet they regard it no more than it favours their Opinion This is the Account for which they Regard the Scriptures if it favour their Opinion and Confute their Adversaries but if it do not They need no more regard it else surely he should have said If the Scriptures do not Confute that which he esteems an Error then he will not judge it so any more but regard the Scriptutes more than his own Judgment but on the contrary he is Resolved if the Scripture do not Confute what he thinks a Conceit that he need no more Regard them Likewise in the rest of this page he gives himself a notable stroke for to my saying That their Doctrine would infer that Christ came to Condemn the World contrary to his own words Joh. 3.17.12.47 he answereth That Prejudice has so blinded mine Eyes that I cannot see the Beam in mine Eye for in my opinion not one Man might have been saved because Christ only procured a meer possibility and no certainty for any one Man c. But as I have above observed I assert as my judgment the express Contrary that Christ has so died for some that they cannot miss of Salvation and this himself also noticeth afterwards p. 276. I would know then and let all honest Men judge if there be any spark of honesty left in him whether himself be not the Man whom prejudice has blinded Almost at the same rate p. 207. he asketh me if my Argument from 2. Pet. 3.9 the Lord is long-suffering to us-ward not willing that any should perish but that all should come unto Repentance do hold What will I do with those that out-live the day of their Visitation is the Lord willing to give them Repentance I answer No and yet no overturning of my Argument For in respect All had a Day of Visitation wherein they might have Repented God may be said to be Long-suffering and not to have been Willing any should have Perished c. But this cannot be said if none ever had such a Day or Season as they affirm He would Insinuate as if This made all to depend upon Free-Will but how frivolous this Calumny is will after appear And whereas both in this and the following page he Rants at an high rate as if I did fight against God's Omnipotency saying God will be God whether I will or not and that Christ must turn a Petioner and supplicate Lord Free-Will exclaiming O cursed Religion The Man doth but shew his Malitiousness and Weakness For if God's Omnipotency because he doth whatsoever he Will God's Omnipotency willeth not Wicked Actions be Urged to prove that Men cannot Resist his Will and that therefore whatsoever Men do even the wickedest Actions are willed by God then Violence is offered to the Will of the Creatures and the Liberty and Contingency of second Causes are necessarily taken away Which yet is expresly denied by the Westminster-Confession Chap. 3. Nor will all his Distinctions far less Affirmations solve this that Peter speaketh only of the Elect because he mentioneth them elsewhere unless he prove All here to be Restricted is but a begging of the Question ¶ 8. Pag. 210. n. 65. Testimonies of Antiquity slighted by J. B. as not being for his Turn He quarreleth my bringing some Testimonies of Antiquity Agreeing with what I say which he termeth a Fouling of Fingers with humane Writings saying Himself layeth not so much Weight upon the Authority of Men in this matter and yet afterwards he Cites some as making for his purpose He may know I as little build upon the Testimony of the Ancients as he can for the bottoming of Faith and yet to shew their Agreement with us and against them is a good Check to their shameless Objection of Novelty considering how the same is Objected to them as strongly and with no less Reason by their Mother the Church of Rome whom when pinched by us they begin to Run to for the Ground of their Church Ministry and Maintenance That ever I said The Quakers whom he terms to be of Yesterday have only found the Truth is false albeit I say they have a more Clear and Full Discovery of it But one would think notwithstanding his pretending he lays little Weight upon the Authority of Antiquity in this matter that it is not so else why doth he so often in this matter Vpbraid us with the Heresy of Pelagius as Contradicting the Sense of the Ancient Church and their Doctors Who are those whose Testimony he calls the Authority of Men in this matter SECT VII Wherein his IX Chapter Of Universal Salvation Possible his X. Of Universal Grace and Light XI Of the Necessity of this Light to Salvation and his XII Of the Salvation of Heathens without hearing the Gospel are Considered ¶ 1. HE beginneth his 9th Chapter Of Vniversal Salvation Possible according to his Custom with Railing accusing me of Ignorance Folly Pride and Pedantry but he thinks it not worth his pains to spend words to discover it yet he gives a main Reason for all to wit I suppose our Opinions were never known in the World before we were raised up to declare them Which being a manifest Vntruth and never said by me the Reader may thence judge of the Grounds he has for this his Railing However he supposeth They are but Old Errors cloathed with New Notions and which himself has sufficiently enough Enervated in his former Chapter of Reprobation and Universal Redemption Which being the Basis of them is by him if he may be admitted Judge in his own Cause already overturned And then he thinks It was Impertinency to say That Quakers can by sensible Experience be Confirmed in their Doctrine and so brings to an end his first two Paragraphs J. B's Comment and false Insinution put upon our Doctrine of Grace and Salvation His next work is to play the Commentator and to tell his Reader my Meaning which to be sure is
to pervert it as he doth in this Chapter throughout affirming It to be my belief that every Man has Power and Ability moral to lay hold of Salvation and that there is not Requisite thereunto any new Grant of Grace and Divine help to quicken the Man he has a stock from his Mother's Womb which is sufficient This he calls the Proper and Native face of my Doctrine and this he putteth down as my Opinion and charges me with it p. 214. And p. 218. he saith it further Without any Concurrence of Divine Grace pag. 220. he saith I Conclude Man has power to believe and obey the Gospel without the Spirit of God as also the like p. 221. twice And p. 222. he saith I Conclude That the Wicked have power of themselves without the Spirit of Regeneration and Grace to do what is commanded in reference to Life Eternal and further p. 223 224 and 226. he affirmeth the like of me which is utterly false and was never Believed nor Asserted by me And its observable that in all these places where he thus Charges me he doth not so much as once point to any one page in my Apology and not only so but not so much as from the Words or Writings of any other Quaker borrowed from some of his usual Authors which is his most frequent Refuge And therefore the Reader may judge what he builds upon his False Supposition or batters against it falls to the ground without further Refutation After he has branded this Brat of his own begetting p. 214. with Pelagianism Jesuitism Arminianism and Socinianism thence accusing the boldness and confidence of the Quakers and of my self in particular in terming it a New Discovery of ours he endeth this page with a Fit of Railing and beginneth in his next to Wonder how the Heathens can be said to have a day of Visitation The Heathens have a day of Visitation since nothing can be called a day of Visitation in reference to Salvation but what is in and through the Preaching of the Gospel But this Wonder is built upon his Supposition that the Preaching of the Gospel is no where but where there is an outward Administration of it wherein his Mistake will come hereafter to be manifested into which Mistake he falls in the next page and elsewhere in this Chapter where I shall pass it over until I come to speak of it in its proper place To none God denies the Means of Salvation In this page 215. he thinketh that since I Affirm their Doctrine makes God unjust as denying to some the means of Salvation that which I affirm may be likewise so charged because some may think God is not just in not granting to all an equally long Day of Visitation But the Question is not what some may think but whether these Thoughts be built upon Justice and Reason All Men know it is manifest Injustice to punish a Man and torment him for non-performance of that which he that Commands him to perform has by an invincible Necessity barred and hindered him from doing and therefore to suppose this of the most-just God must be a great Error and Abuse But it is no Injustice to punish a Man for not performing that which he had received sufficient Power to do albeit another had received more to say so is like the Labourers whom Christ Reproves in the Parable for murmuring that those that came-in after them received equal Wages with them Matth. 20.12 13 14. That the preaching of the Gospel is not a Mocking of those whose Day of Visitation is Expired as it is to the Reprobates among them I have in the former Section shewen But he asketh here Obdurateness or hardness of Heart when begotten Whether such become obdured before or after their Day of Visitation be expired What if I shall say both though not in the same manner and degree It was before Removeable but not after since albeit simply considered the same and always pardonable yet with a Respect to certain Persons and their Circumstances unpardonable or not pardonable That God permitteth Sin to be in the World I never denied nor accused their Divines for so saying But whereas he saith It is a manifest untruth that I would make the Reader believe they say God doth Impell Men to sin necessarily he seeketh to hide their Doctrine and beguile the simple Reader Calvinistâ— blasphemous Doctrine of God's forcing decreeing Men to Sin Since P. Martyr upon Rom. 1. saith expressly That God forceth the Will of Wicked Men unto great Sins And Piscator saith That the Wicked are absolutely Decreed Necessarily to sin and therefore to sin that they may be justly punished Now these being More Eminent Divines among them than I suppose J. B. presumes for all his Scribbling he is to be Accounted The Reader may judge and by the passages elsewhere cited by me Whether he doth not here most untruly Charge me with an Vntruth That the Sins charged upon the Gentiles were only such as were against the Light of Nature he has affirmed p. 217. but not proved For the great reason of their Condemnation is because What was to be known of God is manifest in them and that this is not only the Light of Nature will after appear If what he urges from Rom. 11. concerning the Jews and the Imprecation those brought upon themselves who said His Blood be upon us and upon our Children hold True we must suppose no Jew since that saying of Paul and Barnabas Act. 13.46 to have been really Converted But how came any of them to be Converted before since that Imprecation was long before Paul and Barnabas spake these Words of their turning to the Gentiles and according to this Reasoning all the Preaching of the Gospel which the Jews have since heard and do hear is in Vain I have sufficiently explained The Day of God's Visitation to Man spoken of what I mean by this Day of God's Visitation to every Man in the explication of the 5 and 6 Theses in my Apology N. 17. And albeit he thiâ—k otherwise as I know I have satisfied many Moderate Readers who are not Quakers so I hope to have satisfied all that are truly Vnprejudicate After he has p. 218. given large Citations to shew their Doctrine out of the Confession of Faith and Catechism and thereafter made a kind of Preachment thereupon he comes at last p. 221. to Examin the Proofs I bring for my Assertion ¶ 2. And first to my Argument drawn from the Reproofs in Scripture to Men for rejecting of God's Visitation and Love he answers That my Proposition is Vniversal and these Complaints and Reproofs only particular and so can prove nothing The like he answereth p. 224. to what I urge from Esai 5.1.2 3 4. where the Vineyard is Expostulated with as likewise Mat. 23.33 Mark 12.1 Luk. 20.9 and p. 225. To what I urge from Mat. 23.37 Luk. 13.34 and 19.41 42. where Christ
Expostulateth with and Lamenteth over Jerusalem But for Answer to all this albeit these Places were granted all of them to be particular yet so much is gained by them Some that did perish had a day of Visitation contrary to J. B.'s false Position that some that did perish had a Day of Visitation in which they might have been saved And thus his Doctrine Salvation was never possible to any but to such as must necessarily be saved is overturned and he should at least have answered them as to this Further all the Scripture-Proofs and Complaints are not particular but some of them general and one general one is enough to prove my Assertion albeit as to that I may see what he saith hereafter to Answer that as to the Vniversality it is more particularly proved in my Apology such as Gen. 6.3 which is spoken of Men Indefinitely And whereas he supposeth This striving of God with Men to be only by his Word and Servants meaning the outward Word he doth but beg the Question Likewise that of Micah 6.8 he hath shewen thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God where the Word but doth shew this is all that is required and that no more is Required than is shewen to Man Indefinitely Others might be mentioned And whereas in this and other Places he saith My Argument will not prove that Men have Power to lay hold on Salvation without the Grace and Spirit of God It is true For as I never affirmed any such thing as is above observed so I never intend to bring any Argument to prove it Pag. 222 N. 14. in answer to 1 Pet. 3.20 brought by me he saith I fore saw it would be answered that the long-suffering of God there mentioned was not unto Salvation But the Man is Vnhappy in his Conjectures of other Mens Thoughts It will not follow it was not to Salvation because the Parties towards whom it was remained Obstinate and so perished And albeit the Apostle Peter 2 Pet. 3.15 be speaking to his Brethren who might have been advanced in Grace yet he shews not how it thence follows that the Long-suffering there mentioned is restricted to them only The Text saith no such thing And what though this Epistle of Peter was not particularly directed to the Romans to whom Paul wrote yet this being a general Epistle Included the Church of Rome among the rest And others had need to have seen Paul 's Epistles to the Romans since aâ—cording to him it was a part of their Principle and only Rule of Faith and Manners But to overturn what I observed here from Peter's taking notice of Some Wresting Paul 's Writings he bringeth nothing but his own Affirmation His Answer to what I urge from the Riches and Bounty of God towards Men spoken of Rom. 2.4 which could not be if Salvation were Impossible to them is That the Riches there mentioned is understood of the good things of this Life Contrary to the express Words of the Text J. B.'s Explanation of the Riches of God's Goodness c. contrary to the Text. which shews That the Nature of that Riches and Long-suffering is to Lead to Repentance and ver 7. Eternal Life is proposed as the Reward of such as by not despising of those Riches are led to Repentance and continue in well-doing And whereas he adds This cannot be done by the meer Strength of Nature without the Grace of God I never said so And therefore like to this Calumny is what he saith p. 225. where that he may take occasion to Rail and Reflect he would make his Reader believe that I argue That because Men can do evil they have therefore a Power to do good and then pleases himself to add These are Quaker like Inferences that want all solidity and no little of Sobriety At last he desires me to prove The Talents saving Grace that by the Talents mentioned Mat. 25.15 is understood Saving Grace But if he think that be not meaned by them I would know of him what is meaned For it is observable he doth not because de dare not deny that Saving Grace or the means of Salvation is meaned by them Doth not Christ make use of this Parable to Compare the Kingdom of Heaven to it and is it not of the same Import with the former of the Ten Virgins five whereof who had Oil in their Lamps I suppose he will Confess this was Saving Grace entred with the Bridegroom Is it not said to those that Improved their Talents Well done good and faithful Servant enter into the joy of thy Lord It is much the Man had Confidence to insinuate so much as a Denial that Saving Grace is here meaned As to what he adds of this being not Vniversal and not proving that Men have Power of themselves without Divine Help and Grace I have answered it above ¶ 3. I come now to his Tenth Chapter Intituled Of Vniversal Grace and Light where he grows warm to purpose and Rails almost Constantly He is scarce well entred this Chapter when he accounts the further Piece of our Divinity as he terms it and against which himself writes as Non-sense and the foaming of a distracted Brain yea p. 228. such as he doubts whether it can be understood at all pag. 230. whos 's Meaning is Vnintelligible But what need he bestow near forty Pages J. B. bestows near 40 pages to refute Vnintelligible Nonsense as he calls it to Refute Vnintelligible Nonsense For if it be so he cannot be sure he has Refuted it since no man can be sure he has answered that sufficiently he doth not Vnderstand And his Malice has so Over-driven him that he writeth down his own Judgment saying pag. 227. Some may justly blame him for spending Words and wasting Time upon such a non-Sensical self-Contradictory Proposition Yet the Man will be doing that for which he Confesseth he is justly Blameable and so much the more as he further Confesseth p. 261. That non-Sense cannot be well Answered Of this Violent Railing take one Instance p. 248. where in Answer to my saying That the Light of Christ will not Consent to any Abomination but taketh away Blindness openeth theVnderstanding and directeth the Judgment and Conscience J. B. 's Railing Stuff against the Quakers he addeth And while the Quakers preach up this as a sure Guide to Life Eternal they are abominable Pelagian and Socinian Deceivers who should be fled from as the most impudent and sworn Enemies of the Grace of God and of his Gospel that ever appeared out of the bottomless Pit a company of pure Pagan-Preachers whose Doctrine is Paganism and driveth thereunto The Reader may judge of the rest which he may find in Terms no less Abusive very frequent pag. 227 233 234 237 238 240 248 258 260 261 266. All which Railing as it occurreth in these
pages needs no answer but that of Michael to the Devil who is the Author of such Stuff The Lord Rebuke thee This Method of Answering is no less Unreasonable than his Railing for it is either by supposing things not proved by him by concluding things not following from my Assertions or by manifest Perversions all improved by the height of Abuse to render the things that displease him Absurd and Ridiculous Of these I shall take notice in order First He supposeth Nothing to be the Gospel J. B. supposes nothing to be the Gospel save the Outward Preaching save the outward preaching and that there is no Gospel where there is not an outward Administration of it And this he never offers to prove What he saith to Contradict my Asserting the Gospel to be where the outward may not be will after be Examined Upon this his meer Supposition he accounts me Absurd pag. 226. and upon this Supposition he urges all mens not having Grace as not having the Gospel p. 235 236 240. That to preach the Light within is to despise the Gospel p. 244. That according to me the preaching of the Gospel is not necessary to Salvation Another of his Suppositions is That because the Light within is common to all therefore it can be nothing but Nature And upon this false and unproved Ground he Raileth and Enlargeth p. 229. where he calls it the Pelagian Grace of God that is Man's Free-will doubting whether I will say so much as did Pelagius Which is nothing to the purpose neither proveth his Inference which is false as the Scriptures brought by me in my Apology to prove There is a Saving Spiritual Grace given to all do Evince What he saith in Answer to any of them as it occurs will hereafter be considered And yet upon this false Inference he Concludes p. 233. The Height of the Quakers Divinity is but what a Natural Conscience can teach a Man-eater and to the same purpose p. 234. and then battereth against it p. 237. saying Christ in the Saints the Hope of Glory is not brought about by Nature Which I never said and therefore he but fights with his own Shadow as he doth upon the like Occasion pag. 231 232-236-238 241 256. where he saith That Men are not made partakers of the Priviledge of the Saints in their Natural State and the Scripture saith not There is any thing in the Heart of Man by Nature which produceth Christ in the Soul c. which things were never Asserted by me More of his Mistakes of this kind may be seen pag. 257 262 265. where he concludeth The Quakers Religion and Gospel to be nothing but what meer Nature teacheth But it is observable that in that almost one and only Argument which he bringeth to make this Inferrence good albeit much of his Work and Exclamations depends upon it he involves himself in a notable Contradiction For p. 234. n. 7. to prove There is no Vniversal Light or Seed that beareth Witness against all evil Deeds he asketh J. B. denies the Light to bear Witness against Evil in the Cilicians and Messagetians How came it that this Light and Seed did not bear Witness against the Cilicians who lived upon Theft and against the Messagetians who use their Wives in common and against such as used to kill Men and eat them Now these can make nothing for his purpose unless for this Reason that because these People Commonly and Avowedly did these things therefore they had no Light that Reproved them for them otherwise their doing of them will not Import the Light did not bear Witness against their so doing more than Men under the Presbyterian Ministry committing Adultery and Murder will import there was no Witness born against these Sins by the Presbyterian Preachers But he has overthrown this his Reason himself by affirming p. 232. and 235. J. B. overthrows his former Reason asserting the Law of Nature in every Man That there is a Natural Conscience or the Law of Nature left in every Man as God's Deputy informing of some good and testifying against some Evils of which elsewhere he particularizeth Murder and Adultery and yet here he saith It is observed there is hardly one point of the Law of Nature which some Nation hath not Violated not only by their Customs but by their very Laws If then their thus violating the Law of Nature do not prove they had not the Law of Nature or were not Reproved by it which he himself has Confessed all had then neither will their doing those things prove they had no Divine Light nor Seed or were not thereby Reproved for if it prove they had not that it will as much prove they had no Natural Conscience no Law of Nature which yet he confesseth is in Every Man ¶ 4. In this Chapter also he would Insinuate and Infer to render that which he writes against Odious That the asserting of an Universal Gospel by which Salvation may be possible to such as want outward Preaching renders outward Preaching needless but this Cavil used often before by him is already Answered in the 3 and 4 Sections and therefore what he repeats of this again here p. 229.236.245 needs no further Answer And whereas he asks upon this Occasion p. 244. The History of the Gospel is necessary How can the believing of the History of the Gospel be necessary as I say it is to such as hear it if they may be saved without it Because God Commands every one to believe these Truths to whom he bringeth the Knowledge of them albeit not them to whom he hath rendred it Impossible Has he forgotten their own Distinction of some things being necessary Necessitate praecepti that are not so Necessitate medii Neither do I intend by this Belief which the proposing of the outward Knowledge requires a Belief meerly Historical Necessitas Praecepti Medii as he malitiously would Insinuate I shall now take notice of his gross Perversions and Calumnies which as he advances I observe grow thicker and are in this Chapter very Numerous As first from my saying That we understand by the Light or Seed a Spiritual and Heavenly Principle in which GOD as he is the Father the Son and the Spirit dwelleth from this he infers p. 231. It may be he doth not acknowledge a Trinity c. But if there be any ground for such an Inference from these words of mine I leave it to all Rational men to Judge Pag. 255. Because I say It is Christ's Flesh and Blood which came down from Heaven he asks If Christ had no other Flesh and Blood and then as if I had answered He had not he Concludes Us Deniers of the Incarnation of Christ asking Whether the Death of Christ his Resurrection and Ascension and all the History of his Life be but Dreams and Lies Which Malitious Insinuation and Perversion is returned upon him as false and groundless And whereas he
it seems he was affraid to speak plain Scots of it lest every one should have seen his Impertinency and the Knowledge of God one and the same For to see this he saith he wants the Quakers Spectacles But indeed he must be as dark-lighted inwardly as these are outwardly that need Spectacles if he deny That the Knowledge of God is somewhat of what is to be known of him and then what is to be known of God Indefinitely must Comprehend the Knowledge of God He addeth That if by Inward Revelation the Heathens know the Will of God then the Apostle was quite out here But this follows no more than that a Master teacheth not his Scholar Navigation because he makes use of the Compas's and outward Observations to demonstrate it to him Pag. 262. N. 38. as also N. 40. J. B's prooffess Answers In answer to what I urge from Rom. 10. of the Word being near in the Heart and in the Mouth he returneth Railing and meer Assertions For his saying That this Word is not in Every Man is but to affirm strongly not to prove As for his Asserting That the Apostle speaks of outward Preaching I deny not and that by an outward Testimony the Mystery that had been hid and even sparingly Revealed in the visible Church was openly declared by Christ and his Apostles I Acquiesce to But from all that it will no ways follow that the Apostle spake only of Outward Preachers and that it was not in the Hearts of all Men though they had not a distinct Knowledge of it He Confesses The Mystery of Adam 's Fall was not known to the Gentiles but by the Scripture yet that hindered not but they were hurt yea and according to him all of them defiled by it His saying That I Confirm here my desperate Design and overturn the Foundations of the Christian Religion and foolish Exclamations c. with his Exclamations O desperate Souls O wretched Error with much more of this kind of Stuff uttered by him for want of better Arguments may fright Fools but will not move Men of Reason At last to Conclude this Chapter he alledgeth The Testimonies of the Fathers brought by me do not expresly prove my Assertions yet he taciâ—ly and indirectly acknowledges Such Testimonies may be found among the most Ancient of them while albeit to their Disadvantage he saith It is observable that some of them had so put on Christ as not fully to have put off Plato ¶ 7. Pag. 267. Cometh his Eleventh Chapter Intituled Of the Necessity of this Light to Salvation Where according to his Custom he beginneth with proofless Affirmations and Railing saying The Vniversal Gospel pointed at by me is no Gospel not the Gospel Revealed in the Word making the whole Gospel and Grace of God null and void as that by which the outward Administration thereof by the Apostles is unnecessary To which is Answered before And then after an Enumeration of many Scriptures wherein the Apostle Paul glorieth in his being an Instrument of the Preaching of it with which he hath not shew'n our Doctrine Inconsistent he concludeth O what wretched Desperado's must these Quakers be who thus undervalue and trample upon the Riches of the Wisdom and Grace of God and instead of the true Gospel give us pure Paganism This is a fit Introduction for such a Chapter wherein there is much of the same sort of Stuff which I shall willingly pass and which that he may end as he begins has the like Railing Conclusion p. 281. Then when he enters upon the Matter N. 5. and p. 269. and comes to Examin what I say to shew Wherein we differ from some other Assertors of Vniversal Redemption and for that end to shew Why one is saved and not another seeing all have sufficient Grace among others he mentions these my Words Grace in Man if not Resisted works his Conversion Moreover we believe that in that special time of every Man's Visitation as Man of himself is wholly Impotent for working with Grace so neither can he make the least Progress out of his Natural State till Grace lay hold on him So that it is possible for him to Suffer and not Resist as it is also possible for many to Resist By these Words of mine cited by him the Reader may easily observe how falsly he charged me in the fore-going Chapter with Asserting That Men could be saved by meer Nature without the Operation of the Grace of God and yet he is not ashamed to re-iterate the same Calumny here p. 279. But to proceed he saith This my Answer is not satisfactory The Reason of which besides some tedious Discourse of the Opinions of the Arminians Jesuits and Molinists concerning the difference betwixt sufficient and effectual Grace which is not my Work to answer neither needs any as he gives it here and there p. 270 271 272-274 280 amounts to this That since the working of the Grace comes from this Non-resistance which he saith is a positive Act of Man's Will then Salvation depends upon Free-will And this he labours to Aggravate by divers odious and sometimes ridiculous Expressions such as Grace must stand Cap in Hand to Lord Free-Will and more of that kind alledging That the two Examples of Sick Men and Men living in a deep Cave brought at length by me in my Apology Lat. Ed. p. 91. N. 17. do not free me of this Absurdity To which I reply 1 That the Question is here only concerning such as have only a Sufficiency of Grace and not of those who have a Prevalency of Grace which I Confess to some 2 That I say not that any Man can Convert himself by any Light Grace or Seed in him until quickened visited and stirred up by a New Visitation of Life from God 3 That on both hands it is Confessed that there must be a Concurring of the Will of Man in the Act of Conversion For no Man is saved against his Will 4 That I say as well as he That this Concurrence of Man's Will and Pliableness to the Grace of God proceedeth not from Man's Will naturally but is the Product and Effect of the Grace Then what has Man to glory in O saith he such as are saved may say I was not so ill disposed my Will was not so averse as another that had the like sufficient Grace And what then His Aversion and Resistence is the Cause of his Condemnation that is not denied but it follows not from thence That the Non-resistence is the Cause of the others Salvation I deny that Consequence for his Non-resistance did not procure him that Visitation from God Where then is his Absurdity It may resolve in one of these two That it was possible for those that are damned The possibility of Salvation for all demonstrated to have been saved or for some of those that are saved to have been damned What will the supposing that those that are damned might have been
saved amount to but that their Damnation is of themselves which all acknowledge And if he think it is Absurd to say Any that are saved might have been damned why is Salvation preached to any or to what end is pains bestowed upon any in order to Salvation or how doth that signify any thing really to their Salvation if Damnation was altogether Impossible to them When he has sufficiently answered this he will solve his own Difficulties But because the Man will always be nibbling where he cannot give a solid Answer therefore he falls a quarrelling at some Comparisons brought by me p. 273-275-277 shewing they do not hit in that for which I did not bring them whereas I took notice that the Comparison did not hit every way since All Comparisons claudicant The first is because I say That Grace softens the Heart as the Fire softens the Wax therefore he concludes That according to me Grace doth not Change the Heart because Fire Changeth not the Nature of the Iron and what then It was only with a respect to the softning that I brought the Comparison albeit had he been a good Chymist he might have known By Fire the Nature of Metals may be changed also that by the Fire the Nature of Metals may be Changed also The Example Of the Sun's hardning Clay and softning Wax was brought by me to shew That the Sun loseth not its Effect though the Operation in the subject be different and for no more albeit the Sun also work a Disposition towards the producing its Effect in some Creatures which by their Resisting or Not-resisting may be hindered ¶ 8. When he cometh p. 277. to Examin the Proofs I bring to prove the Necessity of this Grace to Salvation he mistakes the End for which I bring them and thence either alledgeth upon me false Insinuations or judgeth them Insufficient for not proving of that for which they were never intended For the End for which I bring these Proofs here is to shew that whatever use profitableness or necessity of believing to those to whom they are Revealed may be in outward Knowledge yet Salvation chiefly depends upon the Inward Work of Grace bringing about Regeneration in the Soul and this in order to shew that where this is wrought albeit the outward be wanting Salvation will follow Now when he sheweth this is not proved by the Arguments I here bring he may be answered and till then it is in vain for him to say I would infer a destroying of the Ordinances of Christ which is false or That this doth not prove that this common and sufficient Grace is able to Effectuate the New Birth that not being the matter here to be proved Pag. 178. N. 13. He denieth the New Creation spoken of 2 Cor. 5.16 17. proceedeth from this Light and Grace But his Mistake herein will be shew'n hereafter from Tit. 2.11 when I come to speak of that place He saith That the Manifestation of the Spirit given to every one spoken of 1 Cor. 12.7 is only understood of those within the Church but for this giveth no Proof If there be an Enumeration made of all the several Virtues wrought by it in the Visible Church it doth not thence follow that none have it without it The Text saith It is given to every Man Indefinitely and Absolutely not to every one only within the Church that remains for him to prove He would fasten a Contradiction upon me p. 279. N. 14. because I fay The Seed is small in its first Manifestation and though it be hid in the earthy part of Man's Heart because a thing cannot be both hid and manifest And upon this he Triumphs as if he had discovered a great Absurdity But doth he not know That that may be said to be hid with respect to a great and clear and full manifestation which yet may be in some respect manifest at sometimes I do not say That absolutely it is hid and manifest at one and the same time In answer to Luke 17.20 21. brought by me where Christ saith The Kingdom of God is in the Pharisees he tells Judicious Calvin thinks these Words were spoken to the Disciples But he it seems is not of his Mind and therefore I know not to what purpose he brought him since he follows not his Sense for he will have it to signify among and the meaning to be The Kingdom of God is within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra not among you as J. B. says That the Kingdom of God was near and among them But his Proof for this is not valid for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes Interpreted among But the Question is If it should be so Interpreted here and till he prove that he saith nothing But his Mistake here is greater than he is aware of for the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies intus within and I desire him to shew me in the New Testament where it signifies among All the Scriptures brought by him are Impertinent none of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this place but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confesseth p. 280. The Calvinists make Grace an Irresistable Power The Calvinists make Grace an Irresistible Power and saith That they have Reason so to do because the Scripture speaketh of Grace as a Drawing and Teaching But that may draw which draweth not Irresistibly And because I say The Papists Socinians and Arminians deny this little Seed and Manifestation of Light to be that supernatural and Saving Grace of God given to all to Salvation he bringeth two Passages of the Arminians wherein they confess The Spirit of God works immediately upon the Will giving it Strength to believe desiring me then to tell him Wherein I differ from Arminians But will my Agreeing with Arminians in this prove I differ not from them Doth not himself Agree with the Arminians in saying as he affirms they do That the Power of believing is conferred by Irresistible Grace And if he Agree with them as well as I may not I ask him the Question as pertinently as he doth me Wherein differs he from them Has not he himself affirmed That as to our Doctrine of the Saving Substantial Seed being in all pag. 226. neither Arminians nor Socinians ever spake of it What then needs he ask me Wherein we differ from them But it seems he that fancieth Men can dream waking as he sometimes speaks of the Quakers has been in that Posture when he wrote this which helped him to conclude this Chapter with Railing ¶ 9. Now I come to his Twelfth Chapter Intituled by him Of the Salvation of the Heathens without hearing the Gospel he should have added Outwardly that is the thing in debate But as in the Title so in the Chapter he begs the Question And that he may begin with Railing as he ends it with a Flood of it p. 292. he saith To say Men may
I say That as to us they cannot be separated Then all must be Redeemed the one way who are Redeemed the other and that then every Man must be Redeemed from the power of Corruption and saved But here according to his Custom he cites not my words justly which are That they are both perfect in their own Nature albeit in their Application to us-ward they cannot be separated that is he that comes Effectually to Enjoy the Benefit of the one must Enjoy the other he that Receives the second partakes of the first also he that really receives the first receives the second also but that hinders not but many may be offered the Benefit of the first and by rejecting and resisting it lose the Benefit both of first and second and he that rejecteth it at any time albeit he receive it for a season as by his falling he loses what of the second is wrought in him to wit of Purification so he doth also lose the first which was Remission of Sin His last Cavil at this is very Impertinent which is by way of Question That if this second Redemption be necessary to Salvation as indeed it is what shall become of the Child of God that hath no Light What shall become of them J. B's Absurdities that Saints may be Vnited to Christ and not see it that have true Grace uniting them to Christ c. and yet through darkness can see and acknowledge no such thing For to pass-by the Absurdities here supposed that Saints can be said to have no Light or have Grace and be Vnited to Christ yet neither be able to see it nor acknowledge it and that not during their life-time here for unless this be also supposed he cannot Conclude what he will for that a Saint may be clouded at a time is not denied yet this maketh nothing for his purpose Will it follow because they see it not that it therefore is not needful to their Salvation His own words Imply a Contradiction to this And thus the Man Confutes that by which he would urge another in the very words by which he expresses it For is not Grace to unite the heart to Christ necessary to Salvation He will surely say Yes If then the acknowledgment of that and seeing of it which is needful to Salvation be not needful then the not-seeing or not acknowledging of a thing makes it not a thing unnecessary to Salvation which is the Absurdity he would Insinuate ¶ 3. Thus having removed out of the way his most obvious Perversions and Abuses I come to Treat of the main matter which all depends upon this one Question What is that whereby a Man is Justified so as to appear truly Just in the sight of God This he supposes to be done by the Righteousness and Death of Christ without even before any work of Righteousness be wrought in Man even as a Cautioner to whom he Compares Christ in this case frees him whose Debt he pays I on the contrary affirm By the Death of Christ no Man can be said to be Justified until Christ received in the heart there Renew and make him Just. That albeit Reconciliation and Remission of Sins be by the Death of Christ without and the door opened so that all may be at Peace by the Offer of Grace made in Christ if they reject it not yet hereby no Man can be said to be Justified or appear Just properly until Christ be received in his heart there to renew and purify him and make him Just so that however Justification may be distinguished from Sanctification yet not divided nor yet so distinguished that a Man can be truly said to be Justified who is Vnholy and Vnsanctified And therefore upon the Examining of what he urges against this and for his Position as also what he answers to my Probations for it depends the whole matter But before I enter particularly upon this and that there may no Interruption meet me when entred in it I will first take notice and remove his Mistakes and Misapplied Proofs thereupon both in what he Opposes me and Affirms for himself as also here take notice of his meer Assertions And first then pag. 299. he supposes There can be no Reconciliation by the Blood of Christ's Cross c. unless for such in whose Room Christ died as a Cautioner and Surety and so made Satisfaction that they should be Redeemed and Delivered But albeit upon this Notion and Affirmation all depends yet I miss the Proof of it if his After-Proofs say any thing to it I shall Examin them That which he mentions here written Rom. 8.3 4. is so far from doing it that it proves the Contrary For albeit the Death of Christ was that the Righteousness of the Law might be fulfilled in us yet it follows not that the Righteousness of the Law must be fulfilled in all for whom he died yea the following words who walk not after the Flesh but after the Spirit shew The Benefit of Christ's Death is to them that Walk after the Spirit this to be the Condition Requisite on our part that we may partake of the Benefit of his Death If to prove that Man should be Reconciled Redeemed and Delivered by the Death of Christ he bring the Instances of the Righteousness of the Law to be fulfilled in us then Men cannot be said to be Reconciled Redeemed and Delivered until this Righteousness of the Law be fulfilled in them What he addeth to this That we cannot be said to be accounted Righteous and absolved from Accusation upon the account of our works of Righteousness I say no such thing freely confessing that not only pardoning of Sin but removing of the Filth as well as of the Guilt is the Act of God's Mercy and Grace as saith the Apostle Tit. 3.5 6. And yet we are saved The removing both Filth and Guilt of Sin is the Act of God's Grace and Mercy and consequently Justified according to his Mercy by the washing of Regeneration since this is the Fruit of the Grace and Spirit of God freely given us And therefore it is not enough for him pag. 203. to affirm That I pervert the Apostle's words 2 Cor. 5.19 20. God was in Christ reconciling the World unto himself upon this bare supposition That this World is only understood of the Elect for if this Reconciliation had been Absolute and not in part only that is a Readiness on God's part to be Reconciled with them if they Repent which I affirm to what purpose should the Apostle as an Embassador Intreat them to be Reconciled there needed no Intreaty to that which was already done neither are his meer Assertions to this p. 303. any Answer It is strange that to prove That all for whom Christ died are certainly made alive one time or other he brings these words And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them
Call 833. concerning Protestants 611 721. Psalms Singing of Psalms 433. as commonly used is but a mock-worship 30 Q. Quakers i. e. Tremblers and why so called 356 698. they are not contemners of the Scriptures and what they think of them 296 301 335. nor of Reason and what they think of it 337 338. they do not say that all other Secondary means of Knowledge are of no Service 274. they do not compare themselves to Jesus Christ as they are falsly accused 334. Nor do they deny those things that are written in the Holy Scriptures concerning Christ his Conception 335. they were raised up of God to shew forth the Truth 330 331 355 356 their Doctrine of Justification is not Popish 365 369 381 387. they are not against Meditation 452. their Worship cannot be interrupted 454. and what they have suffered 453. how they vindicate Liberty of Conscience 528 529. they do not persecute others 530. their Adversaries confess that they are found for the most part free from the Abominations which abound among others yet they account those things Vices in them which in themselves they extol as notable Vertues and make more Noise about the Escape of one Quaker than of an hundred among themselves 532 533. they destroy not the mutual Relation that is betwixt Prince and People Master and Servant Father and Son nor do they introduce Community of Goods 533 534. nor say that one Man may not use the Creation more or less than another 533. In the Doctrine concerning the Ministry they defend themselves by the Arguments the Primitive Protestants used against the Papists of those Times 90. a Catalogue of Lies and Calumnies falsly alledged to be the Quakers Assertions 890 891. the Quakers Adversaries fasten Contradictions upon Christ himself 666 J. B's Doubts concerning the Time of the Author 's joining with the People called Quakers resolved 869. the Author's Education 612 678. his Burthen 707. Reflections cast upon him 719 880. the Liberty which the Quakers enjoy is by mercy not of their own procuring 530. see also 48 150 185. their General Assembly 234 235. their Ministry c. 438 448 474 6â—8 678. their Sufferings 722. for not bearing Arms 562. their Adversaries Slanders and Accusations against them 566 568. J. B's Calumnies 760. ungodly Railings against them 793. 819 835 842 854 829 842 844. and false Charges 877 878. the Lord their Honour and Reward 698 R. Ranters The Blaspemy of the Ranters or Libertines saying That there is no difference betwixt Good and Evil 393 Reason What need we set up corrupt Reason 284. concerning Reason 290 337 Rebekkah 449 450 Reconciliation How Reconciliation with God is made 37O 373 Recreations see Plays Redemption is considered in a twofold respect first performed by Christ without us and secondly wrought in us 368 369. it is universal God gave his only begotten Son Jesus Christ for a Light that whosoever believeth in him may be saved 317 318 345 346. the benefit of his death is not less universal than the Seed of him 317. there is scarce found any article of the Christian Religion that is so expresly confirmed in the Holy Scriptures 321 322 323 324 325. this Doctrin was preached by the Fathers so called of the first 600. years and is proved by the sayings of some 326 327. those that since the time of the Reformation have affirmed it have not given a clear Testimony how that Benefit is communicated to all or have sufficiently taught the Truth because they have added the absolute Necessity of the outward knowledge of the History of Christ yea they have thereby given the contrary party a stronger Argument to defend their precise decree of Reprobation among whom were the Remonstrants of Holland 318 327 330. God hath now raised up a few Illiterate Men to be the dispensers of this Truth 330 331 355 356. this Doctrin sheweth forth the mercy and Justice of God 330 3341 30 341. it is the foundation of Salvation 331. it answers to the whole tenor of the Gospel-promises and threats 331. it exalts above all the Grace of God 331. it overturns the false Doctrin of the Pelagians and Semi-pelagians and others who exalt the light of nature and the freedom of Mans will 331. it makes the Salvation of Man solely to depend upon God and his Condemnation wholly and in every respect to be of himself 331. it takes away all ground of Despair and feeds none in security 331. it commends the Christian Religion among Infidels 332. it sheweth the wisdom of God 332. and it is established though not in words yet by deeds even by those Ministers that oppose this Doctrin 332. It derogates not from the Attonement and Sacrifice of Jesus Christ but doth magnify and exalt it 335. there is given to every one none excepted a certain day and time of Visitation in which it is possible for them to be saved 330 341 345. The Testimony of Cyril concerning this thing 344 345. it is explained what is understood and not understood by this Day 333. to some it may be longer to others shorter 333. many may outlive this Day of Visitation after which there is no possibility of Salvation to to them 333. Some examples are alledged the Objectionâ— and those places of Scripture which others abuse to prove that God incites Men to sin are easily solved if they be applied to these Men after the Time of their Visitation is past 333 341 342 there is given to every one a measure of the Light Seed Grace and Word of God whereby they can be saved 330 341 345 352. which is also confirmed by the Testimonies of Cyril and others 347 349 351 352. what that Light is see Light many though Ignorant of the outward History yet have been sensible of the Loss that came by Adam which is confirmed by the Testimonies of Plato and others 361 362. many have known Christ within as a Remedy to Redeem them though not under that denomination witness Seneca Cicero and others 361 362. yet all are obliged to believe the outward History of Christ to whom God bringeth the Knowledg of it 335 Reformation wherein it is not placed 408 409. mechanick men have contributed much to it 431. what hath been pernicious to it 499. Regeneration those that have attained unto a perfect Regeneration cannot miss of Salvation 42 43. Regeneration is not wrought in an Instant 821. Relation see Quakers Religion The Christian Religion see Christianity how it is made odious to Jews Turks and Heathens 498. that any Religion is established by a National Law is no Argument that it ought not to be called in Question and brought to the Test 589. Indifferency and Lukewarmness in Religious matters highly displeasing to the Lord 681 Remonstrants of Holland see Arminians Redemption They deny absolute Reprobation 290. how we differ from them 339. they exalt too much the Natural Power and Free Will of Man and what they think of the Saving Light 354 355.
their Worship can easily be stopped 455. the Practice of the Remonstrants and Contra-Remonstrants of Holland doth shew how void they are of Christian Love and Charity 691 Reprobation see also Redemption What absolute Reprobation is described 319. its Doctrine is horrible impious and Blasphemous 319.323 325. it is also so called by Lucas Osiander 328. it is a new Doctrine Augustin laid the first foundation thereof which Dominicus Calvin and the Synod of Doâ—t maintained 320.328.329 also Luther whom not-withstanding the Lutherans afterwards deserted 328 329. It is injurious to God and makes him the Author of sin proved by the Sayings of Calvin Beza Zanchius Paraeus Martin Zuinglius and Piscator 320 321. It makes the Preaching of the Gospel a meer Mock and Illusion 322. It makes the coming of Christ and his propitiatory Sacrifice to have been a Testimony of God's Wrath 322 323. It is injurious to Mankind and makes his Condition worse than the Condition of Devils Beasts Jews under Pharaoh and the same which the Poets applyed to Tantalus 323 324. Who espouse the precise Decree of Reprobation declare themselves Strangers to the Universal Love of God 694 695. the precise Decree of Reprobation is inconsistent with the Universal Love of God 694. the Presbyterian Doctrine of Reprobation makes God the Author of Sin 777. the same Doctrine makes the Gospel a meer mock 778. it is injurious to Christ's propitiatory Sacrifice ibid. it puts Devils in a better condition than Men 779 Resurrection 159 160 172. Revelation God always manifested himself by the Revelations of the Spirit 268 275 376 293. they are made several ways 268. they have been always the formal object of faith and so remain 269 276 284 and that not only Subjectively but also Objectively 284 287. they are simply necessary unto true faith 269 288 294. they are not uncertain 294 296. yea it is horrible Sacriledge to accuse them of uncertainty 283. The Examples of the Anabaptists of Munster do not a whit weaken this Doctrine 288 291 292 294. they can never contradict the Holy Scripture nor sound Reason 269 292 305 306. they are evident and clear of them selves nor need they anothers Testimony 269.293.294 they are the only sure certain and unmoveable foundation of all Christian faith 294 295. Carnal Christians Judge them nothing necessary yea they are hissed out by the most part of Men 269. of old none were esteemed Christians save those that had the Spirit of Christ but now a days he is termed an Heretick who affirms that he is led by it 269 270. The Testimony of some concerning the necessity of these Revelations 270 272 283 284. by whose and what desires they have been brought out of use 330. Divine Revelations the priviledge of all true Christians 607. the inward efficiency of the Spirit is that objective Revelation pleaded for 632. no true Revelation can contradict the Scripture 743. how and after what manner these Revelations were the object of the Saints faith of old 744. of the necessity of immediate Revelation to the building up of true faith 623 632. the distinction of subjective and objective Revelation unnatural 658. it is in the Power of God to Reveal himself when how and so long as he pleaseth 750. what Revelations are contrary to the Scriptures are to be rejected 752. Heer Paets his Argument against immediate Revelations discussed 894. Revelations seem to carnal Christians nothing necessary yea some are apt to flout at them as Ridiculous 269. immediate Revelations and Teaching of the Spirit asserted 28. Revenge see War 555 556 Rogers W. Rogers his Letter shewing his Satisfaction with R. B's Sense and meaning in his Book of Government 247 Rule of Faith and Manners see Scripture Concerning the Rule and Guide of Christians 116 161. whatever Difficulties happen in saying the Spirit is the Christian's Rule whereby to be ordered in Life and Conversation the same will occur in saying The Scripture is the Rule 591 592 Rustick The poor Rustick's Answer given to the proud Prelate 414. he brought a Philosopher to the Christian Faith 423 424. S. Sabbath 443. the outward Sabbath abolished together with the New-moons and other Feasts of the Jews 38. Sabbath or Rest is not an outward Day 38 40 Sacraments of their Number Nature c. how much Contention there hath been and that the Word Sacrament is not found in Scripture but borrowed from the Heathens 476 492. its Definition will agree to many other things 475. whether they confer Grace 513. the most Wicked may both minister and partake of these outward Elementary things called Sacraments as the most holy and sincere 704 855 864 Salvation Without the Church there is no Salvation 404. Salvation not only supposed but concluded possible to all men 700. the Lutherans Calvinists and Arminians hold that there can be no Salvation without the explicit Knowledge of Christ and Benefit of the Scriptures 692. those that hold this Opinion cannot justly pretend to Universal Love 693. Salvation chiefly depends upon the Inward Work of Grace 802. the want of outward Preaching doth not destroy the possibility of Salvation 80 Salutations 531 874. see Titles Samaria The Woman of Samaria 501 Sanctification see Justification Saxony The Elector of Saxony of the Scandal he gave to the Reformation by being present at the Mass 471 Schism 188 222.188 Sceptick 423 471. School Without the School of Christ nothing is learned but meer Talk and Shadow of Knowledg 270 272. Whether publick Schools be necessary 423 Schools and Universities 885. Sciences 834 838 Scriptures of Truth whence they proceeded and what they contain 295. they are a Declaration of the Fountain and not the Fountain it self 296. they are not to be esteemed the adequate Primary Rule of Faith Manners but a Secondary Subordinate to the Spirit and why 296 309 416. their certainty is only known by the Spirit 296 297 405. they testify that the Spirit is given to the Saints for a Guide 296 303 304 306 308. their Authority depends not upon the Church or Council nor upon their intrinsick Vertue but upon the Spirit nor is it subjected to the corrupt Reason of Men but to the Spirit 296 304. the Testimonies of Calvin the French Churches the Synod of Dort and the Divines of Great Britain at Westminster concerning this thing 296 297. the Contentions of those that seek the certainty of the Scriptures from something else than the Spirit 296 297. divers Opinions of the Fathers so called concerning some Books 296 298. concerning the taking away and the corruption of some places the Translation Transcription and various Lections of the Hebrew Character and of the Greek Books The Interpretation of the Septuagint concerning the Hebrew Books and of admitting or rejecting some Books 302 304. of their difficulty in their Explanation 305. Augustin's Judgment concerning the Authors of the Canonick Books and concerning the Transcription and Interpretation 303. the use of them is very profitable and comfortable
their Logick silence it nor can the securest among them stop its Voice from Crying and Reproving them within for all their Confidence in the outward Knowledge of Christ or of what he hath Suffered outwardly for them For as hath been often said in a Day it strives with all wrestles with all and it 's the Vnmortified Nature the first Nature the old Adam yet alive in the Wisest in the Learnedest in the most-zealous for the outward Knowledge of Christ that denies this that despises it that shuts it out to their own Condemnation They come all under this Description Every one that doth Evil hateth the Light neither cometh to the Light lest his deeds should be Reproved Joh. 3.20 so that it may be said now and we can say from a true and certain Experience as it was said of old Psal. 118.22 Matth. 21.42 Mark 12.10 Luke 20.17 Acts 4.11 The Stone which the Builders of all kinds have Rejected the same is become unto us the Head of the Corner Glory to God for ever who hath chosen us a First-Fruits to himself in this day wherein he is arisen to plead with the Nations and therefore hath sent us forth to preach this Everlasting Gospel unto all Christ nigh to all the Light in all the Seed sown in the Hearts of all that men may come and apply their minds to it And we Rejoice that we have been made to lay down our Wisdom and Learning such of us as have had some of it and our Carnal Reasoning to Learn of Jesus and sit down at the feet of Jesus in our hearts and hear him who there makes all things manifest and reproves all things by his Light Eph. 5.13 The Wise and Learned in the Notion Crucifiers of Christ. For many are Wise and Learned in the Notion in the letter of the Scripture as the Pharisees were and can speak much of Christ and plead strongly against Infidels Turks and Jews and it may be also against some Heresies who in the mean time are Crucifying Christ in the small Appearance of his Seed in their Hearts O! better were it to be Stript naked of all to account it as dross and dung and become a Fool for Christ's sake thus knowing him to Teach thee in thy heart so as thou may'st witness him Raised there feel the virtue of his Cross there and say with the Apostle I glory in nothing save in the Cross of Christ whereby I am Crucified to the World and the World unto me This is better than to write Thousands of Commentaries and to preach many Sermons And it is thus to preach Christ and direct people to his Pure Light in the Heart None are saved by the Knowledge of the History but by the Operation of the Light of Christ in the Mystery that God hath raised us up and for which the Wise Men of this World account us Fools because by the Operation of this Cross of Christ in our hearts we have denied our own Wisdom and Wills in many things and have forsaken the vain Worships Fashions and Customs of this World For these divers Centuries the World hath been full of a dry fruitless and barren Knowledge of Christ feeding upon the husk and neglecting the kernel following after the shadow but strangers to the Substance Hence the Devil matters not how much of that Knowledge abounds provided he can but possess the heart and rule in the Will Crucify the Appearance of Christ there and so keep the Seed of the Kingdom from taking Root For he has led them abroad lo here and lo there and has made them wrestle in a false Zeal so much one against another contending for this outward Observation Contentions about outward Observations and Lo-here's c. and for the other outward Observation seeking Christ in this and the other External thing as in Bread and Wine contending one with another how he is there while some will have him to be present therein this way and some the other way and some in Scriptures in Books in Societies and Pilgrimages and Merits But some Confiding in an External Barren Faith think all is well if they do but firmly believe that he died for their sins past present and to come while in the mean time Christ lies Crucified and Slain and is daily Resisted and Gainsaid in his Appearance in their hearts The Call of God to blinded Christendom Thus from a sense of this Blindness and Ignorance that is come over Christendom it is that we are led and moved of the Lord so constantly and frequently to Call all Invite all Request all to turn to the Light in them to mind the Light in them to believe in Christ as he is in them And that in the Name Power and Authority of the Lord not in School-Arguments and Distinctions for which many of the Wise men of this World account us Fools and Mad-men we do Charge and Command them to lay aside their Wisdom to come down out of that proud airy brain-knowledge and to stop that mouth how Eloquent soever to the worldly Ear it may appear and to be silent and sit down as in the Dust and to mind the Light of Christ in their own Consciences Which if it be minded they would find as a sharp two-edged Sword in their hearts and as a fire and a hammer that would knock against and burn up all that Carnal gathered natural Stuff and make the stoutest of them all Tremble and become Quakers indeed Which those that come not to feel now and kiss not the Son while the day lasteth but harden their hearts will feel to be a certain Truth when it is too late To conclude as saith the Apostle All ought to Examine themselves whether they be in the Faith indeed and Try their own selves for except Jesus be in them they are certainly Reprobates 2 Cor. 13.5 Part 2 § XXV Secondly That which remains now to be proved is That by the operation of this Light and Seed some have been Proved and may yet be saved to whom the Gospel is not outwardly preached nor the History of Christ outwardly known That many by the Light may be saved that have not the outward Knowledge of Christ. To make this the easier we have already shewn how that Christ hath died for all men and consequently these are Inlightned by Christ and have a measure of Saving Light and Grace yea that the Gospel though not in any outward Dispensation is preached to them and in them so that thereby they are stated in a possibility of Salvation From which I may thus Argue Arg. To whom the Gospel the Power of God unto Salvation is manifest they may be Saved whatever Outward Knowledge they want But this Gospel is preached in Every Creature in which is certainly comprehended many that have not the Outward Knowledge Therefore of those many may be saved But to those Arguments by which it hath been proved that all men have a
the Testimony of the First Protestants 91 92. the Lord's day is not the First Day of the Week 39. nor is it limited to a particular Day 92. the First Day is not come instead of the Sabbath 93. superstitious observing of Days is the Inventions of Men 92 146. and an Inlet to all the Popish Holidays 39 92. the Priests make the First Day of the Week their Market-day to sell and vend their Babylonish Commodities in 40. It is convenient and necessary that a Day be set apart to meet and Worship God in 146 the Divines Nonsensical Proofs that the First Day of the Week is instead of the Sabbath 177 178. no Man is to be judged in respect of an Holy Day or the Sabbath-days c. 170. the observing of Days being a returning to the beggerly Elements 224. the first Dawning and breaking forth of the heavenly Day of the Lord in this our Age described 689-691 Deacons 508. ‖ Deaf Persons see Light Death see Adam Redemption it entred into the World by Sin 316 317 In the Saints it is rather a passing from Death to Life 316. a Sleep 41. and their Natural Death is not the Wages of Sin 94. Devil he eares not at all how much God be Acknowledged with the Mouth provided he be Worshipped in the Heart 272 355 356. he can form an outward Sound of Words 278. he haunts among the Wicked 391. How he can be a Minister of the Gospel 425 427. when he can work nothing 453 454. he keeps Men in outward Signs Shadows and Forms while they neglect the Substance 489 491 507. The Rage of the Devil against the Lord's Chosen 713. Differences in the Church in outward Matters to be Composed 207. as coming from the besetments of the Enemy 228. the Spirit of God giving Judgment in the Church of Christ 240. Dispute The Dispute of a Shoo-maker with a certain Professor 422 423. of an Heathen-Philosopher with a Bishop in the Council of Nice and of the Vnletter'd Clown 423 424. Divinity School-Divinity 417. how pernicious it is 423 to 427. Divisions see Schism Dreams see Faith Miracles Doctrine That Doctrine which is both contrary to Scripture and Experience is not for the Spirit but against it 601. the Fruits prove the Doctrine 624. J. B. brings his own Author in for Devilish Doctrines 749. Duty The hardned and blinded see not their Duty 242. Duties natural and spiritual differ 636. E. Ear There is a Spiritual and bodily Ear 271 278. whether the outward Hearing is necessary to make a Man a Member of the Visible Church 806. Easter is Celebrated other ways in the Latine Church than in the Eastern 289. the Celebration of it is grounded upon Tradition 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name J. B's false Gloss upon it 859 487. see Baptism Ejaculations proved from Scripture 852. Elders 277 430. How Christ in Revealing his Will ordinarily makes use of the Elders and Officers in his Church 229. in Cases of Differences and Controversies 236. Election and Reprobation of Infants 766 767. J.B. makes the Word All express of two Numbers the least to be Elected 784 804. by the whole World he falsly understands the Elect only ibid. Elector of Saxony the Scandal given by him 471. Eminency Your Eminency see Titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftner translated in than among as in 1 Cor 2.2 p. 66. Endowments the Author glories not in natural Endowments Enjoyments inward former Feelings and Enjoyment are far exceeded by the Feelings and Enjoyments of this day 28 29. Enoch walked with God 394. Enthusiasm its proper signification 658. Epistle see James John Peter Esau and Jacob did strive in the Womb 447. Ethicks or Books of Moral Philosophy are not needful to Christians 424. Evangelist who he is and whether any now a days may be so called 429 430. Evidence the best and most principal is the Immediate Evidence of the Spirit and the greatest outward Evidence that can be given is the Scripture 593 594. the Spirit 's Evidence is that it teacheth to deny Ungodliness and Worldly Lusts c. 575 576. an Evidence that no Hypocrite can have 657. See Ministry Spirit Revelation Exaltation self-Exaltation leads to Separation and Division 192 193. Excellency Tour Excellency see Titles Excommunication the evil thereof 690 691 Exorcism or Adjuration in the use of Water-baptism denied 492 Eye The Spiritual Eye sees and discerns the true Confessor from the false 657 837. F. Faith its Definition and what its Object is 277 278. how far and how Appearances outward Voices and Dreams were the Object of the Saints Faith 278. that Faith is one and that the Object of Faith is one 279. It s foundation 293 294. see Revelation Scripture Little Faith is perfect in the measure of it 23 80. what it is its absolute necessity 129. Accidental Objects of Faith 602. wherein the nature and Essence of Faith consists 603. J. B's halting Examples to prove true Faith 759. Sadeel's Testimony concerning Succession of Faith 648. the material and formal Object of Faith distinguished 742 744. whether Faith comes by the outward Hearing 904. falling away and departing from Faith 42 43. who they were that fell from Faith 96. not holding it in a good Conscience 137. thou that standest by Faith c. ibid. see Grace Fall of Man see Man Farellus 506 Father see Knowledge Revelation Fathers so called they did not Agree about some Books of the Scripture 296 303. they affirm that there are whole Verses taken out of Mark and Luke 288. concerning the Septuagint-Interpretation and the Hebrew Copy 303. they preached Universal Redemption for the first four Centuries 326. they frequently used the Word Merit in their Doctrine 387. concerning the possibility of not Sinning 397 398. the possibility of falling from Grace 400. many of them did not only contradict one another but themselves also 423 424. concerning Baptism and the Sign of the Cross 492. concerning an Oath 550. Feet Concerning the Washing of one anothers Feet 447 498 499. Christ washed the Disciples Feet 169 170. the Washing of Feet c. 651. a spiritual Washing of Feet pointed at by Christ 652. Washing of Feet observed by Christians in the Primitive Times ibid. which though Commanded with so great solemnity yet Ceased 863. Forbearance of God see God Franequer all things are set to sale at Rome to Franequer apply'd 433. Freedom from sin see Perfection Freely the Gospel ought to be preached freely 403 432 434. Nic. Arnoldus his Answer to Freely ye have received c. 433. G Games see Plays Gentiles by what Nature the Gentiles did the things contained in the Law 313 763. The Gentiles justified in doing the Law 360 362. Jew and Gentile Scythian and Barbarian partakers of the Salvation of Christ 363. see Heathens Gifted Brethren 416. Gifts 204. diversities of Gifts Administrations and Operations from the same Spirit makes no division 220. Gifts differing according