Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	faith_n	grace_n	justification_n	2,638	5	9.1538	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

forth some remote Glimpses and flashes as it were but giveth not it selfe to be enjoyed by the soule that is not turned from iniquity and the love thereof unto Righteousnes purity and holines for without these No man can see the Lord in the sweet and comfortable manifestations of himselfe And Lastly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood of men themselvs which very word the Apostle useth to signifie men Eph. 2. 10. And may be applied both to the Saints and to others who are but under convincement and judgement and those preparatory works which goe before a through-conversion who are the workmanship of God in whom or by whom or to whom the Invisible things of God are clearly seene and understood And thus however these words be translated I have shewne that no proof can be gathered from them that the manifestation here mentioned is only that of naturall Illumination I have found my heart drawn forth the more largely upon this place for that it is much misunderstood and wrested by the corrupt glosses of men Argument 4. From Romans 2. Chapter THe same Apostle in this 2. Chapter proceeds yet more fully to hold forth the Priviledges of the Gentiles which they had of God and that they were not so left of him but whoever among them did that which was good a Reward of glory honour and peace was provided for them of the Lord no lesse then for the Iewes and who ever did that which was evill a punishment also was ordained unto the one no lesse then unto the other Tribulation and anguish upon every soule that doeth evill of the Iew first and also of the Gentile but Glory honour and peace to every man that worketh good to the Iew first and also to the Gentile for there is no respect of persons with God vers 9. 10. 11. Then hee comes to answer a weighty objection which might be propounded against what hee said as thus How can the Gentiles be either rewarded or punished seing they have had no Law given them for all reward is in relation unto obedience of the Law of God and all punishment is in relation unto the disobedience thereof To this the Apostle answers that they had the Law inwardly though not as the Iewes had it in an outward administration and according to this Law they should be judged and accused or excused according to their evill or well doing vers 12. 13. 14. 15. Now let it be considered that the Apostle in both these Chapters is speaking of the Gentiles who were under no outward administration either of Law or Gospell as appears by his answers that hee givs unto the Objections aforsaid wherin hee grants that they had not the outward administration of the Lawes and oracles of God but affirms they had that inwardly made manifest in them which God had shewed unto them wherby they were condemned who did evill and justified who did well Now say our Adversaries the Law here mentioned which the Apostle grants that the Gentiles had was but only the Law and light of a mans owne nature and not any principle of light or life that was of a spirituall and saving nature To which I answer The contrary is very demonstrable from the Apostles words as may appear from these following Reasons 1. There was such a Principle in them whereby they did the things contained in the Law Therefore it was a principle of the very saving light and life of Iesus Christ which is that Divine nature mentioned 2. Pet. 1. 4. for by a mans owne nature hee cannot doe the things contained in the Law becaus it is corrupted in the fall and is that evill tree which cannot bring forth good fruit till it be renewed and healed by the vertue of this Divine nature and principle 2. It is evident that this inward principle was the very principle of the Gospell in them in that Paul sayth that God will render to every man according to his deeds in the day when God shall judge the secrets of men by Iesus Christ according to my Gospell i. e. the gospell which hee preached Now if the Gentiles shall be judged according to the Gospell then the gospell behoved in some measure to be manifest unto them for no man shall be judged according to that which is not made manifest it being a most certaine Maxime a law not promulgate doth not oblige and the Law which doth not oblige doth not condemne the transgressors therof and the law that doth not condemn the transgressors thereof can not be a Law according to which they shall be judged But say they By a mans owne nature and the light and power therof though corrupt and degenerat hee may doe somthings required in the Law which are good materially though hee cannot doe them well nor so as to be justified in the doing of them or to receive the reward of eternall life To which I answer But these Gentiles did the things contain●…d in the Law so that they were excused yea and justified and did receive the reward of Glory Honour and Peace in so doing for said the Apostle even concerning these same Gentiles Glory Honour and Peace to every man that worketh good to the Iew first and also to the Gentile which importeth that some of these Gentiles did work good and also received Glory c. as the Reward therof Now see how abundantly the Apostle clears this matter not the hearers of the Law said he but the doers of the Law are justified vers 13. and vers 14. The Gentiles were doers of the Law forasmuch as they did the things contained in the Law and therefor it followes that they are justified And againe vers 15. hee sayeth they were excused in their minds who did that which was good as they were accused who did evill yea hee proceeds so farre to ho●…d forth the Iustification of some of these Gentiles that hee plainly affirmes though they were not Iewes outwardly and outwardly circumcised yet they keeping or as it is in the greek fulfilling the Law their uncircumcision is counted for circumcision and they were Iewes inwardly having the circumcision in the heart and spirit though not in the letter and so had praise of God though not of men By all which it is plaine that the nature here spoken of cannot be mans owne nature which is corrupt but that Divine nature aforsaid wherof such of the Gentiles who were obedient to the Truth inwardly made manifest were partakers and so were justified through faith though they were the uncircumcision as the circumcision was justified by faith also And herein was that great errour of Pelagius that hee affirmed the Gentiles were justified by their owne Nature without the Grace of Christ judging the Nature here mentioned to be mans owne Nature wheras it was that Divine Nature aforsaid that is the very Grace or Gift of Christ. But that the Gentiles could not be justified by their doing the things contained in the

Law they thus argue 1. Becaus the Apostle saith by the works of the Law shall no flesh be justified To which I say By Law there is understood the Law of the first covenant which came by Moses and its true no Justification is by that Law whether it be understood of Moses his outward ministration or of the same ministration of Moses in the spirit wher the Law is writ but in tables of stone till the Seed be raised by which the Law is fulfilled But in divers of these Gentiles the Seed was raised which is that Divine Nature or Birth by which they did the things contained in the Law and so were justified by him who gave them power to fulfill it which if it had not beene there could have beene no Iustification 2. They argue that Paul saith he has proved all both Iewes and Gentiles to be under sin and therfore they could not be justified Answer That is all those both Jewes and Gentiles who did not seek righteousnes in Christ the true light and life inwardly manifested but sought it in other things as the Jewes in their outward performances and the Gentiles in their naturall wisdome Nor can our adversaries deny but that divers Jewes were justified even then and in all ages before there were among the Iewes who were the true Saints and Children of God and sought after righteousnes in the True Principle where it was to be found but its true they were but few in respect of them who had confidence in the flesh and fleshly performances Now if these words of Paul aforesaid that hee had proved all to be under sin hinder not but that some Iewes were justified neither doe they hinder but that some Gentiles were justified also 3. They argue there can be no Iustification without faith in Christ. But these Gentiles had not faith in Christ. Therfore c. Answ. I deny the second proposition for if they did cleave unto and beleeve in the light they beleeved in Christ for hee is the light nor is the outward name that which saves but the inward nature vertue and power signified theirby which was made manifest in them and thus is Christ even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may or must be knowne of God for Christ is only that which may or is to be knowne of him becaus no man knoweth the Father but as the Son reveals him and no man can know more of the Father then hee makes knowne unto them If any object that formerly I understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Gospell and now I understand it of Christ and say how doe these hang together Is Christ the Gospell I answer The Gospell is either taken objectively or declaratively i. e. either as that Divine Principle which is both the object of what is declared and also the spring from which it floweth or as the living declaration therof issuing from that spring And so Christ is the Gospell objectively or that which is declared of by the Gospell and is its object and spring and thus the Apostle saith the Gospell is the power of God unto salvation Inasmuch then as the Divine Power is manifest unto any for Salvation wee doe justly say there is the Gospell preached for that Power doth declare it selfe both in words and works where it is kindly received to be glad tydings which Evangile signifieth and to be the Word of God which Gospell an old Saxone word doth signifie in that language Argument 5. Erom Romans 5. vers 18. IN this Chapter the Apostle doth hold forth a parallell in divers particulars betwixt the first Adam and Iesus Christ the second Adam of whom the first Adam was a figure as it is said vers 14. which parallell doth not run in Relation unto the things which are come upon us through both for they are contrary but in Relation unto the Persons upon which the things are come viz. That as universally as the first Adam hath brought a disadvantage and losse upon all the Children of men so universally hath Christ the second Adam brought a free gift upon them wherby it is possible for them to recover all that they lost in or by Adam and be delivered from any and all the evills which accompanied that losse But as the first Adam brought on the evill upon men by his disobedience on the contrary Christ the second Adam hath brought on the good and free gift of God upon us by his obedience And this is clearly proposed and affirmed in this 18. vers Therfore as by the offence of one said hee Iudgement came upon all men to condemnation even so by the righteousnes of one the free gift came upon all men unto Iustification of life Where note that the word Iudgement is not in the Greek nor any word for it but there is something understood as neither the free gift in this vers But it is manifest the free gift is to be understood as is clear from vers 15. 16. Now what can be more evident for this truth then these words which are as plaine and full a Testimony as any can be desired for this which wee plead for And yet our Adversaries betake themselves to their old corrupt glosse to get an evasion affirming that by ALL in the latter part of the verse is understood not Singula Generum but Genera Singulorum i. e. not all particulars but some of all sorts To which I answer This sheweth their prejudice against the truth who passe from the sence which the words plainly import and seek out another sence to the words not from any necessity but becaus it pleaseth not their corrupt judgement Now what is above said upon the words all and every in the first Argument might suffice here but I shall ad somewhat more which the very place it selfe here adduced giveth an occasion for affording us very good ground to refuse this their corrupt glosse For beside that the word ALL being understood by themselvs in the first part of the verse Universally for all particulars is a good Reason to evince that it should be so understood in the latter part there being no Cogent Reason to the contrary This following consideration doth evidently prove that the second All must be understood as Universally as the first becaus otherwise the Parallell could not hold and the Apostles words would be impertinent as if hee had said as by the offence of one somwhat is come upon all men to condemnation So by the Righteousnes of one somwhat viz. the free gift is come not upon all men nor upon the most of men but upon the fewest unto Iustification of life who cannot but see that this cannot be the sence of the Apostles words for that it quite destroyes the Parallell which is made in Relation to the persons who as they suffered a losse Universally by the first Adam so by the second the grace or gift of God is come upon them wherby they may recover

unbeleef and darknes and it lighteth him that hee may beleev and come out of it and so 4. If by men here wer only understood Beleevers then Iohn could not have said the Light shineth in darknes and the darknes apprehended it not for Beleevers are not darknes but light wheras Unbeleevers are darkned and unbelief is darknes now the Light shineth in this darknes to change men who are darknes to be Light in the Lord. Now followeth Iohn Baptist his testimony of him Ther was a man sent from God whos name was Iohn the same came for a witnes to bear witnes of the Light that ALL through him might beleiv and this was his testimony that hee was the true Light which lighteth every man that cometh into the world His words are such a plaine proof that Christ enlightned every man so as that hee might believ and so be saved that no words could be desired more plainly to evidence it and yet what miserable evasions have men made who are prejudiced against this precious Truth to darken it by their corrupt Glosses 1. Some will have it only to be understood of the light of nature or a naturall light And if we reply the words speake of Christ and Christ is not naturall but spirituall they answer its true but yet Christ who is spirituall hath diverse manners of enlightnings hee enlightneth some only naturally say they and others spiritually to which I reply Granting that hee doth enlighten after divers manners as natural●…y and spiritually but notwithstanding all men whom hee doth lighten naturally hee doth also lighten spiritually for that as is said hee is called light in no place of scripture simply and Barely in Relation to a naturall inlightning excluding the spirituall I challenge the adversaries to produce one plaine and evident proof for it And againe this wer not to doe the work of an Evangelist to preach him to every man as inlightning but naturally wheras the Apostle received his Commission from Christ to preach the Gospell to every Creature i. e. every man But besides these reasons prosecuted above Iohn the Baptists plaine words doe evince it that hee enlightens every man spiritually and so as that hee may beleve wherfor this is an inlightning of a saving or salutiferous Nature For Iohn came to bear witnes of him that all through him might beleeve Hence I thus argue That enlightning which hath a speciall Relation to beleeving is of a spirituall and salutiferous or saving nature But this enlightning here mentioned hath a speciall Relation to beleving Therfor c. The first Proposition is manifest becaus the enlightning which is but naturall hath its speciall Relation not to faith but to naturall Reason The second Proposition is proved from Iohns Testimony who said Hee cam to bear witnes of the Light that all might beleeve through him Secondly I thus argue That lightning by which all men might b●…leev is of a spirituall and saving nature But this lightning is such Therefore c. The first Proposition is clear becaus by no other inlightning but that which is spirituall and saving CAN any beleev The second Proposition is proved from Iohns words Hee came to bear witnes of the light that all through him MIGHT beleeve Therefor it was such an enlightning that all through him MIGHT beleeve and so I desire the Reader to take notice of the word MIGHT Which Imports a Power or ability to beleeve so in somuch as Iohn said all might beleev its evident its possible for all to beleev Now to evade this some reply that it s said through him to wit Iohn and not through Christ simply as hee enlightens them To which I answer 1. Supposing it were to be understood so through Iohn yet this doth not in the lest prove that this enlightning of all men is only naturall wherof I give this most evident Reason Because by the most powerfull naturall enlightning and Iohn both neither all nor any man are putt into a condition that they might beleev for no Ministry of the best of men with a bare naturall inlightning concurring is sufficient to put men into a condition that they might beleev But secondly for them to say that through him is to be understood through Iohn is but a begging of the thing in Question and it is more agreeable to the words to be understood of Christ through whom all might beleeve without Iohn but to understand it of Iohn would Imply as if hee were an universall Instrument so as none could beleev but through him wheras many have beleeved both without the Ministry of Iohn or any men on Earth Others againe finding the strength of these Arguments which prove the enlightning here mentioned to be spirituall and of a saving nature betake themselvs to another evasion but as groundles and weak as the former By every man say they is to be understood not Singula generum but Genera singulorum i. e. not all particular men but some of all sorts of men for the words every and all doe sometimes so signify in Scripture To which I answer 1. That the words all and every doe somtimes signify so in Scripture doth not prove that they so signify here unles they could prove that they doe alwayes so signify which is so far otherways that wher in one place they signify some of all sorts in one hundred of places they signify al particulars Now would our Adversaries think it faire to put this their Glosse upon these words In Adam all die i. e. not all particulars but some of all sorts But 2. according to that generall Maxime of understanding Scripture which is that Scripture words are to be understood in their whol Latitude and Extent where no cogent Reason movs to the contrary The words then all and every are to be understood of every particular becaus no cogent Reason movs to the contrary It s true our Adversaries pretend to divers cogent Reasons the weaknes of which wee may come afterwards to shew And 3. its evident they are to be understood of all particulars becaus Iohn and other Ministers of the Gospell sent of God preached to all particulars as they had occasion whose day of visitation was remaining and did not offer it unto some and refuse it to others which they should have done if Christ had enlightned but some and not others for how could they preach to them wher there was no enlightning from Christ to answer them or the end of their Ministry As now it wer a most ridiculous thing for any men to offer the things of humane Reason to Beasts becaus there is no Rationall Capacity in them wherby they can receive them so were it as ridiculous a thing for man to offer the things of faith and salvation to any men where there is no illumination that is saving and spirituall wherby they can receive them And as the Principle of Reason answers in men to the things of Reason so the principle of Faith which

in the good ground which is the heart that receivs and keeps it it the seed sprung up and brought forth fruit therefore it could be no other thing but that true real seed of Regeneration which was sowne in all the foure grounds Objection But say our adversaries the seed which cometh to a true birth and fruit in the good ground is not One and the same with that which is sown in the other grounds wher the seed did either not spring up at all or springing up in some measure did wither Answer Who sees not that will but seriously mind what he reads that this objection is rather the fruit of their owne prejudice against the truth then any naturall consequence of the Parable it self which gives not the least ground for any such groundles surmise as if the seed had not bene One and the same in all The blame is layd wholly upon the grounds by Christ not at all upon the seed Wheras had the seed in either of the grounds been insufficient or not true Reall seed which could have sprung up unto maturity and brought forth its fruit the blame would have been layd upon the seed it self and not upon the grounds but this was not Therefore the seed was One and the same in all Another Parable we find Matth. 13. 31. 32. The Kingdome of heaven said he is like unto a grain of mustard seed which a man tooke and sowed in his field which indeed is the least of all seeds but when it is grown is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Now this can be no other then the tru seed of Regeneration which becometh a Tree when it is grown and is the preservation of men in whom it springs up Therefor they are said to lodge in the branches of it under the figure of the Birds of the aire And it is very observable that it s said to be the least of all seeds when it is fown which doth plainly imply that it is sown in the hearts of men that are unbeleevers and unconverted for onely in such can it be said to be the least of all seeds in whose hearts unbelief lust pride Covetousnes and other sins are very powerfull but this seed very small the least of all as having the least place and power in them which cannot be so said of the saints and converted nay nor of them which are but in the converting and truly entred into any tru beginnings of Conversion for even in them the seed cannot be said to be the least of all seeds yea there are none in the least measure partakers of tru faith and truly turned towards God but the seed of truth Righteousnes Purity and holynes hath a place in their hearts somewhat more then other things that are of a contrary Nature and so cannot be said in them to be the least of al seeds But in unbeleevers it may be and is really so Again Matth. 13. 33. The Kingdom of heaven is like unto leaven which a Wom an tooke and hid in three measures of meal till the whole was leavened What can any man understand by this Leaven but the grace of God which is of a saving nature even the Seed of Regeneration for thereby it is that men become leavened that is purified and sanctified Now the leaven is put into the meal while it is yet unleavened and this meal signifies mankind men who are unholy and unsavory unto God into whom while so the leaven is put which leaveneth them not in an instant but by degrees first one measure then another then the whole lump if not impeded in it's operation for if the meale the mind be not duly applied unto the leaven of Gods grace operating to render it savory to God but resists the operation thereof it will remain unleavened Again Matt. 13. 44. The Kingdom of Heaven is like unto a treasure hid in the field which when a man hath found he hideth and for joy thereof goeth and selleth all that be hath and buyeth that field All these Parables point at one and the same thing which is That Divine Principle of God given unto Men in order to their Salvation which is likened unto so many useful things in this World because of its excellency and usefulness unto men Now here it is signified expresly that this Treasure is hid in the field before men find IT and also that a man may find IT before he possesseth IT yea he may find IT before he goeth and selleth all for IT by which going and selling ALL is understood Mans true Self-denial and Resignation of himself unto God without which he cannot possess the field nor the Pearl that therein is Now before this Self-Denial or Resignation of himself he may indeed find but cannot enjoy the Treasure Yea 't is his finding the Treasure or rather being found of it that is the cause and occasion of his going and selling all for IT therefore when he first found IT he was not resigned but stood in a selfish Spirit and was Self-Rich calling every thing he had his ovvn which is plainly the state of an unbeliever and unconverted man who may be convinced of the truth and find the workings of it in him and yet cannot possess the Truth in that State till he come to a true Self-Denial and Resignation of all to be poor and have his heart weaned from all those things in which he took pleasure more than in God and then he becomes blessed as it 's said Blessed are the poor for theirs is the Kingdom of Heaven And whereas it 's said he goeth and buyeth the field where this Treasure is hid By the field is understood his own heart and mind which no unbeliever is possessor of but is under the possession of another even the Devil Now till the field be redeemed the Devil and sin cast out and dispossessed of his Heart and Soul and his heart come to be purified sanctified unto God a man cannot enjoy the Treasure for in the unsanctified heart the Treasure lyeth hid and buried and doth not send forth that Uertu Beauty and Glory which IT hath in IT because of the Impurity of the heart which stoppeth and hindreth it for IT cannot communicate it 's pure glory to that which is impure because of it's pure and incorruptible nature Yet it worketh even in this field which is full of impurity as a fire to purge and purifie it that so after it 's being purified thereby IT may shine forth and display IT 'S pure glory therein But the Heart sanctified and resigned unto God is the field where the Treasure is no more hid but manifest in which IT doth unseal and disclose it's wonderful Vertue and Povvers in most admirable variety and glory Again Matt. 13. 45. 46. The Kingdom of Heaven is like unto a Marchant man seeking goodly pearls vvho vvhen he had found one

the less And begins at such a principle or principles as makes way for the receiving other things that are more remote And to speak the truth hence it is even for want of this tru order in preaching of the Gospell that men have had so little success hitherto nor can they rationally expect better till they come to this method and order which the Lord hath taught and given us and in the use of which we have found the large blessing of the Lord in the wonderfull success that it hath had among people and the Lord will we know it continue to bless it to the gathering of all the nations of the earth to the knowledg of himself which shall cover the earth as the waters cover the sea Amen Argument 6. From the discovery of the Nature of this universall principle of light which our Adversaries grant to be in every man but deny to be saving HEre our Adversaries are not a little at odds among themselvs the greater part of the Nationall and Congregationall teachers whether Prelaticall Presbyteriall Independent or Baptists do affirm this universall light which they all confess to be in all men to be onely a Naturall light or light of and proceeding from mans owne nature Others among them grant it to be a light Supernaturall but onely given to most men to leave them without excuse and aggravate their condemnation being but common grace and insufficient to their salvation Others that agree with the Arminians and Papists in this point do acknowledg it not onely to be supernaturall but given of God to all men in order to salvation consequently having a tendency though remote thereunto in so farre that they say that whosoever do improve this light or grace universall and are faithfull thereunto shall certainly obtain from God grace Evangelicall whereby they may besaved so that they do not acknowledg this universall Grace to be the Very grace Evangelicall or Gospell grace but onely a certain supernaturall grace which if improved loadeth therunto But we in opposition to all these Opinionists do averre this universal grace to be that very Evangelicall Gospell and saving grace and not another through which it being closed with in faith and love salvation is obtained Hence then it may appear how unjustly and unreasonably most of the nationall teachers and others do charge us with agreeing with the Papists and Arminians in this weighty point For how do we agree with them while they deny and we affirm it to be the very grace of the Gospell and object of the faith thereof But say they yee agree with them in the generall in that you as well as they say that this grace is both universall and sufficient in order to salvation To this I answer that we may by the like inference charge them of agreeing in generall with the Pelagians against whom they do so much cry out For Pelagius as well as they and they as well as he do affirm this universall principle to be no other then mans own nature and the light and power thereof and so in generall they agree as much with the Pelagians as we with Papists and Arminians Now its 〈◊〉 Pelagius said that men might attain unto Justification by it although he judged it to be but the Light of a mans own nature which these men deny and so do differ in speciall As we also do from Papists and Arminians And thus as we do agree with them in some remote generall on the one hand so do they in opposition to us on the other hand For they with the Papists and Arminians do deny this to be grace Evangelicall averring it to be some other thing But that the nature of this universall principle may be discovered we are to observ that it is generally acknowledged that this universall principle is a witness in every mans conscience and heart and that perpetually and unchangeably unto temperance and righteousness as things pleasing unto God and against intemperance and unrighteousnes as contrary and displeasing to him Yea they further grant that disobedience unto this principle in every man which t●…cheth sobriety and righteousness is a sin against God and to be punished eternally if not repented of and forgiven From this concession then it is evident that this universall principle is pure and incorrupt in the nature of it because it is a perpetual and unchangeable witness in man against unrighteousness and could never be byassed nor bribed so as to give way or consent unto mens doing unrighteously or speak peace to them therin but still reproveth and witnesseth against it Which were it impure or corrupt it might and doubtless would do Again seing disobedience against it is sin against God it must certainly be the Law of God And if it be the Law of God it must be pure and divine For it cannot be supposed that ever God did or shall require men to obey any Law that is not of him or that is impure and corrupt More over all unrighteousness and intemperance is impure therefore that which witnesseth against and is contrary unto it is pure Hence I thus argue That Principle wich is pure and incorrupt is not mans own nature neither of or proceeding from the same But this universall principle is pure and incorrupt as hath been shewn Therefore c. The first proposition is evident from this That mans own nature by the fall was not only in part but wholly corrupted and defiled by transgression as our adversaries grant therefore seing this principle is pure and incorrupt it cannot be mans owne nature nor proceeding therefrom For that which is pure cannot proceed from that which is impure a corrupt fountain cannot send forth pure water nor an evill tree bring forth good fruit By the force now of this Argument are many convinced that this universall principle is really supernaturall but then they deny it to have any infallible tendency to salvation how much so ever it be improved for that it is not a gift or grace given say they to man de novo or of a new after the fall universally for his salvation but some Remnant or Relick of that supernaturall light which God gave Adam before the sall which still remaines in all men since the fall like a little spark of fire among the ashes or in the ruines of a house burnt down And so though mans nature be wholly corrupted yet this being supernaturall remains therein incorrupt retaining its owne primitive purity not being defiled with but witnessing against and reproving the corruption of mans nature and mans nature in it If we should now ask seing its pure in the nature of it how comes it to be unable to purify mans nature and save it from its impurity was it not purifying and saving in its nature before the fall and if so is it not saving and purifying after the fall If it be said it nor doth nor can save and purify mans corrupt nature because of its being