Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	divine_a	reason_n	revelation_n	2,263	5	9.2351	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47778	A true and faithful accompt of the most material passages of a dispute betwixt some students of divinity (so called) of the University of Aberdene and the people called Quakers held in Aberdene ... before some hundreds of witnesses upon the fourteenth day of the second month called April, 1675 : there being opponents John Lesly, Alexander Shirreff, Paul Gellie and defendants upon the Quakers part Robert Barclay and George Keith ... / published for preventing misreports by Alexander Skein ... [et. al.] ; to which is added Robert Barclay's offer to the preachers of Aberdene, renewed and re inforced.	Skene, Alexander.; Barclay, Robert, 1648-1690.; Keith, George, 1639?-1716.; Barclay, Robert, 1648-1690. Theses theologicæ.	1675 (1675)	Wing L1172; ESTC R29467	32,557	98

say that as we are not afraid to meet with the greatest and ablest of the Preachers themselves so the Truth leads us not to despise any As R. B. was going on he was interrupted Alex. Shirreff If it were pertinent I could easily disprove much of what is said but to be short R. B. having given Theses provoking all the Scholars of Europe and Great Brittain though R. B. pretends in his Preface to be against School Divinity yet his Theses are full of it and there are many other contradictions which I will not now take notice of The Preachers and Ministers of the Word not finding themselves concerned we Young-men and but Students have offered to dispute in the Articles the Quakers have been very unreasonable and particularly G. K. did refuse any Article should be put in against railing because he said that might be railing in me which was not in him because he to wit G. K. was immediately led by the Spirit We have concluded that being Young men in case the Quakers should have any advantage it will not be of great consequence and if we have advantage we hope it may be useful because these are the great Prophets and Preachers of the Quakers G. K. I could take notice of many things not true in that Young-mans long discourse as particularly that R. B. hath provoked all Europe but I pass them by because I 'me here exceedingiy abused and therefore desire to be heard for I declare in God's fear and in singleness of my heart I never said any such thing as is by that Young-man alledged upon me as I can appeal to the Auditors who were there present but what I said was this I cannot bind my self not to rail because I 'me bound already that I should not rail by the righteous Law of God in my Conscience and may perhaps speak that as believing it to be true which ye may call railing A. Shir. I being chiefly concerned and having mostly occasioned this Debate am employed by the rest to speak first and therefore I will impugne the second thesis which R. B. read and is as followeth Seeing no Man knoweth the Father but the Son and he to whom the Son revealeth him Mat. 11. 27. And seeing the revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true knowledge of God hath been is and can be only revealed who as by the moving of his own Spirit converted the Chaos of this World into that wonderful order wherein it was in the beginning and Created Man a living Soul to rule and govern it so by the revelation of the same spirit he hath made manifest himself all along unto the Sons of Men both Patriarchs Prophets and Apostles which Revelations of God by the spirit whether by outward voices and appearances Dreams or inward objective manifestations in the heart was of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations moreover these Divine inward Revelations which we make absolutely necessary for the building up true Faith neither do nor can ever contradict the outward Testimony of the Scriptures or right and se●nd reason yet from hence it will not follow that the Divine Revelations are to be subjected to the examination either of the outward testimony of the Scriptures or of the natural reason of Man as to a more noble or certain Rule and Touchstone for this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own evidence and clearness the well disposed understanding to assent 〈◊〉 moving the same 〈…〉 even as the common Principles of natural truths move and incline the mind to a natural assent R. B. People this is that which we affirm and which these Young-men are about to dispute against as false notwithstanding that A. Shir. had thus offered himself first to dispute yet I. L. intruding himself put him to silence Beginning as followeth I. L. That which is not to be believed as the Rule of Faith is not to be the Rule of Faith but the Spirit is not to be believed as the Rule of Faith therefore the Spirit is not to be the Rule of Faith R. B. Having repeated the Argument I deny the Minor or second Proposition I. L. I prove it that which hath not a sufficient evidence to evidence it self to be a Rule is not to be a Rule but the Spirit in the Quakers hath not a sufficient evidence whereby to evidence it self to be a Rule therefore the Spirit in the Quakers is not to be our Rule R. B. Having repeated the Argument I distinguish that second Proposition If thou meanest any Spirit in the Quakers which they peculiarly assume to themselves as Quakers or say they have as a part of themselves or of Mans Nature we concede that such have no evidence neither do we say that any such Spirit is to be our Rule but if thou meanest that Universal Spirit of God a manifestation whereof is given to every one to profit withall we affirm it hath a sufficient evidence in us and in all Men. I. L. I urge that distinction If the Spirit hath a sufficient evidence either this evidence is from your own declaration or some other but it is neither from your own declaration nor from some other therefore it hath not a sufficient evidence R. B. It is from both J. L. What is it them R. B. That it teacheth us to deny ungodliness and worldly Lusts and to live soberly righteously and godly in this present World this is an evidence to all Men. I. L. I prove that is not a sufficient evidence thus That is not a sufficient evidence which Hereticks may pretend unto as a sufficient ground for their heresie but Hereticks may pretend this as a sufficient ground for their herisie therefore it is not a sufficient evidence R. B. I answer this first by a Retortion this is the same Argument upon the matter which the Jesuit Dempster used against your Master viz. Iohn Menzies for the Iesuite pressing him to assign a ground for the Protestant Religion which Hereticks could not pretend unto I. M. named the Scripture and the Iesuite further urged that Hereticks could and did pretend unto the Scriptures Now what evidence can ye give from the Scriptures which we cannot give yea and greater from the Spirit that Hereticks cannot justly lay claim to Stud. With one voice We will not have Retortions R. B. Praeses read the Articles which contain a particular provision for Retortions as being lawful if not insisted too much on so the fifth Article above-mentioned was read G. K. I offer to answer directly to his Argument without Retortion though I pass not from the Retortion for it stands over your heads which ye will never get over Then I say we have a

and rejected but regarded and attended is a greater evidence than the Scripture is and witnessed by the Scriptures Fourthly and yet the Scripture is the greatest visible and outward evidence that either we or they can give of their Rule I shall conclude with a reasonable demand to these Young men Masters of Arts their Masters and Teachers which is this Whether they own these Assertions Affirmations and Arguments of their Scholars in the late Dispute as followeth viz That whatever is of God is God that the Scriptures according to the Quakers is fallacious and can beguil us that the Baptism with the Holy Ghost is ceased and the rest of their Discourse inserted in this foregoing Treatise If yea Let them declare so much to the people who are greatly stumbled at these their expressions even divers of their own Church if nay then let them publickly reprove and disown those words otherwise not only we but many others will say ye have both ●aught and allowed them so to affirm G. K. THESES THEOLOGICAE OR Some solid POSITIONS OF SOUND DIVINITY asserted Unto the Clergy of what sort somever unto whose hands these may come but more particularly unto the Doctors Professors and Students of Divinity in the Universities and Schools of Great Britain whether Prelatical Presbyterian or any other ROBERT BARCLAY a Servant of the Lord God and one of these who in derision are called Quakers wisheth un feigned repentance unto the acknowledgment of the truth Friends UNto you these following Propositions are offered in which they being read a●d considered in the fear of the Lord you may perceive that simple and naked Truth which man by his wisdom has rendred so obscure and mysterious that the world is even but the ned with the great and voluminous Tractates which are made about it and by the ●ain jangling and Commentaries by which it is rendred a hundred-fold more dark and intricate than of it self it is which great Learning so accounted of to wit your School-divinity which taketh up almost a mans whole life-time to learn brings not a whit nearer to God neither makes any man less wicked or more righteous than he was therefore hath God laid aside the wise and Learned and the Disputers of this world and hath chosen a few despicable and unlearned Instruments as to Letter-learning as he did Fisher-men of old to publish his pure and naked Truth and to free it of these mists and fogs wherewith th● Clergy hath clouded it that the people might admire and maintain them and among many others whom God hath chosen to make known these things seeing I also have received in measure Grace to be a dispenser of the same Gospel it seemed good unto me according to my duty to offer unto you these Propositions which though they be short yet are weighty comprehending much and declaring what the true ground of knowledge is even of that knowledge which leads to life Eternal which is here witnessed of and the testimony thereof left unto the light of Christ in all your Consciences Farewel R. B. THESIS I. SEing the height of all happiness is placed in the true knowledge of God This is life eternal to know the true God and Iesus Christ whom thou hast sent John 17. 3 the true and right understanding of this foundation and ground of knowledge is that which is most necessary to be known and believed in the first place II. Seeing no man knoweth the Father but the Son and he to whom the Son revealeth him Mat. 11. 27. and seeing the revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true knowledge of God hath been is and can be only revealed who as by the moving of his own Spirit converted the Chaos of this world into that wonderful order wherein it was in the beginning and created man a living Soul to rule and govern it so by the revelation of the same Spirit he hath made manifest himself all along unto the Sons of men both Patriarchs Prophets and Apostles which revelations of God by the Spirit whether by outward voices and appea●ances dreams or inward objective manifestations in the heart was of old the formal object of their faith and remaineth yet so to be since the object of the Saints faith is the same in all Ages though set forth under divers administrations moreover these divine inward revelations which we make absolutely necessary for the building up true faith neither do nor can ever contradict the outward Testimony of the Scriptures or right and sound reason yet from hence it will not follow that the divine revelations are to be subjected to the examination either of the outward Testimony of the Scriptures or of the natural reason of man as to a more noble or cetain rule and touchstone for this divine revelation and inward illumination is that which is evident and clear of it self forcing by its own evidence and clearness the well-disposed understanding to assent irresistably moving the same thereunto even as the common Principles of natural Truths move and incline the mind to a natural assent III. From these revelations of the Spirit of God to the Saints have proceeded the Scriptures of Truth which contain 1. A fai●●●ul historical account of the actings of Gods people in divers Ages with many singular and remarkable Providences attending them 2. a Prophetical account of several things whereof some are already past and some yet to come 3. A full and ample account of all the chief Principles of the Doctrine of Christ held forth in divers pretious declarations exhortations and sentences which by the moving of Gods spirit were at several times and upon sundry occasions spoken and written unto some Churches and their Pastors Nevertheless because they are only a declaration of the fountain and not the fountain it self therefore they are not to be esteemed the principal ground of all truth and knowledge nor yet the adequate Primary Rule of faith and manners Nevertheless as that which giveth a true and faithful testimony of the first foundation they are and may be esteemed a secondary Rule subordinate to the Spirit from which they have all their excellencie and certainty for as by the inward Testimony of the Spirit we do alone truly know them so they testifie that the Spirit is that guide by which the Saints are led into all truth therefore according to the Scriptures the Spirit is the first and principal Leader and seeing we do therefore receive and believe the Scriptures because they proceeded from the Spirit therefore also the Spirit is more originally and principally the Rule according to that received Maxime in the Schools Propter quod unum quodque est tale illud ipsum est magi● tale Englished thus That for which a thing is such the thing it self is more such IV. All Adam's Posterity or Mankind both Jews and Gentiles as to the first Adam or earthly man is fallen

two-fold evidence which no Heretick can justly lay claim to The one is the inward evidence of the Spirit of God by its own immediate Testimony in our hearts The other is the Testimony of the Scriptures which I affirm in the Name of the People called Quakers is the best external and outward evidence and rule that can be given And my reason why we have the Testimony of the Scriptures as an evidence that we have the Inspiration of the Spirit is this All Men have a measure of the Inspiration of the Spirit of God according to the Scriptures testimony That Christ the true Light inlighteneth every man that cometh into the world and that a manifestation of the Spirit is given to every man to profit withal But this universal Illumination or manifestation is inspired and if all men be in measure inspired then consequently we who are men are inspired I. L. I prove yee have not the testimony of the Scriptures for a sufficient evidence That which is fallacious is not a sufficient evidence But the Scriptures testimony according to the Quakers without the indwelling of the Spirit is fallacious Therefore the Scriptures testimony is not a sufficient evidence R. B. Having repeated the Argument I deny the second Proposition G. K. The Argument is wrong in its Structure and vitious as consisting of four Terms which no right Syllogism should have Stud. It is not informal for it hath not four Terms G. K. It hath four Terms and this I offer to prove before either your Masters or any other judicious Logicians in any University of this Nation I say it hath four Terms because it subsumes that in the second Proposition which was not in the first Proposition At this the Students fell a laughing and so provoked the people to lightness Al. Skeine one of the Praesesses I am sorry to see those who profess to study Divinity behave themselves so lightly and so far from seriousness in such weighty matters as concern the Truths of God G. K. I am ready still to prove that the Syllogism hath four Terms but this being not so p●●per here for this Auditory proceed ye to prove the second Proposition which R. B. hath denied I. L. I prove the second Proposition That which may beguile a man is fallacious But according to the Quakers the Scriptures may beguile a man without the indwelling of the Spirit There fore according to the Quakers the Scriptures are fallacious G. K. This Argument is also wrong in the Structure having four Terms R. B. But waving that I deny thy second Proposition For the Scripture cannot beguile any man although men may or have beguiled themselves by a wrong use of it A. Shir. Take notice People The Quakers say the Scriptures cannot beguile you R. B. Speak Iowder yet for we do and have constantly affirmed it And we hope it will help to clear us of those misrepresentations as if we despised or spake evil of the Scriptures G. K. I would my words could reach from the one end of the world to the other when I say the Scriptures cannot beguile any man for the Scripture is innocent and a true testimony in it self but men do beguile themselves oft by making perverse Glosses upon the Scriptures the Script●re cannot be fallacious because according to you it is your principal rule of Faith if we can prove from your own principal Rule that we are inspired then the Scriptures testimony is not ●allaciou● else your Principal Rule would be fallacious Stud. But that is not according to your Principle G. K. But it is an Argument ad hominem which ye know is lawful and besides though we do not acknowledge them to be the principal Rule of our Faith yet we affirm that they are a a true testimony and the best outward testimony and Rule in the world And besides there is a manifestation of the Spirit in many where there is not an in-dwelling of the Spirit and by this manifestation of the Spirit all men may understand the Scriptures as they do improve it Stud. We will go to another Argument R. B. People take notice this Argument is lest upon this Point that according to the Quakers Principle these young men say the Scriptures may beguil People which we utterly deny as proved or that can be proved Al. Shirreffe I argue against the later part of the second Thesis where ye affirm That inward immediate Revelations are necessary to the building up of true faith We confess that subjective R●velation is necessary but we deny that objective Revelation is necessary which ye affirm G. K. Explain what ye mean by subjective and objective Revelation that the people may understand according to the Articles A. Sh. I explain it from this Scripture Luke 24. 17. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Here is the objective Revelation to wit the Scriptures so that they needed not any new objective Revelation but only that which was before but needed a subjective Revelation or Divine Illumination to make them understand the objective Revelation to wit the Scriptures G. K. That is not a sufficient explanation of objective and subjective Revelation therefore I desire to be heard that I may open it more sufficiently according as is provided in the Articles of Agreement Objective Revelation or the object of our faith is twofold to wit first the material object secondly the formal object Stud. Do the people understand this G. K. I shall explain it to them for it is necessary to the matter in hand The material object is that which is to be believed the formal object is that for which principally we are to believe or the principal motive of credibility Now to apply I say the Scriptures are the material object or a part of the ma●erial object of our faith but not the formal object of our faith Al. Shir. I prosecute my Argument against such objective Revelations as being necessary to faith G. K. We confess the Scriptures are sufficient to move us to an Historical faith and that to a more excellent degree of Historical faith than any other Histories in the world because it hath more excellent outward motives of credibility as the consent of all ages since they were written and of all Christians however differing among themselves c. but they are not sufficient to beget in us a saving faith without inward objective Revelation Al. Shir. I prove such inward objective Revelations are not necessary to beget saving faith by this Argument If there be no such Seed in man as the Quakers maintain then there are no such Revelations as the Quakers maintain But there is no such Seed in men as the Quakers maintain Therefore there are no such Revelations c. R. B. After he had repeated the Argument I deny that second Proposition A. Shir. I prove it If there be no such Seed in men as a

these few days I have seen the same Spirit to appear in men professedly very much differing from Anabaptists and slighting them as a sort of Hereticks yet one with them in the ground and in this particular work and service also to carry on the great designe of Antichrist These are some Masters of Arts Students of Divinity as they call themselves in the University of Aberdene who openly in the hearing of divers hundreds of people some whereof were sober and judicious did oppose the inward evidence of the Spirit of God in his people as not being a sufficient evidence unto them unless they could give an evidence of it unto others even their very Adversaries that they were inspired and so if we the people called Quakers could not give an evidence of this unto these our opposes we were but deceivers After it had been shewn them that Papists Jesuits used the same Argument against all the Protestants that indeed did more militat against them out of the Papists Quiver than out of these our Adversaries Quiver against us I produced the Testimony of the Scripture as the best and most convincing outward evidence that could be given as a witness to the Doctrine and Principle of Immediate Revelation and Inspiration of the Spirit of God owned by us as being in all men in some measure and consequently in us This is I say not the the best and most principal evidence nor the greatest that we have unto out selves or unto one another who are gathered into the same Faith Spirit and Power for that is the immediate evidence of the Spirit in our hearts which witnesseth both to our selves and to one another that we are the Children of God but it is I mean the Scripture the greatest outward and visible evidence that can be given unto our Adversaries who in words own the Scriptures as their only Rule and chiefest evidences And in doing so I followed the example of our Lord and Saviour Jesus Christ who while he reasoned against the Jews who professed to own the Scriptures but denied him he brought a testimony for himself out of the Scriptures which they in words owned as their Rule Search said he or ye search the Scriptures for in them ye think ye have eternal life and these are they which testifie of me Now though Christ his own immediate Testimony should have been received as greater than any of his Servants such as Moses and the Prophets were yet he used this as an Argument against them as bringing them to their own Rule and said he had ye believed Moses ye would have believed me for Moses wrote of me And he said again I have a greater testomony than that of Iohn and yet Iohn was the greatest of all the Prophets So in like manner we say We have a greater testimony to Christ Jesus by his Spirit and Power revealed in us than the testimony of Moses and the Prophets even than Ioh● who was the greatest But when we produce the Testimony of Moses the Prophets and Apostles as an evidence to the truth of what we affirm I say it should be received by our Adversaries who own the Scriptures as their chief and only Rule For either they should receive it or not receive it if they should receive it then they are faulty who in the late Dispute at Aberdene did refuse to receive the evidence of the Scriptures as from us only because we say we have a greater to wit that of the Spirit within us although we own the Scripture as the greatest visible and outward evidence that we can give to our Adversaries If they should not receive the Scripture-evidence and testimony as from us because we say we have a greater to wit that of Christ himself immediately in us by his Spirit then they must needs also say for the same reason that the Jews ought not to receive the testimony of the Scriptures as an evidence for Christ because he said he had a greater and certainly he had a greater though they would not receive it nor could not as they stood in their prejudice and malice werewith they were filled against him who did not receive him Now this I say with freedom and boldness of Spirit to all those whether Papists Anabaptists Prelatical or Presbyterian Professors who with one mouth require of us an evidence that we are infpired or have a measure of the Inspiration of the Spirit of God and Christ in us I offer unto all of you the Scriptures for an evidence of this truth viz. that the Quakers so called have a measure of the Inspiration of the Spirit of God and Christ in them for according to the Scriptures testimony Christ the true Light enlighteneth every man that cometh into the world and his illumination is his inspiration I profess sincerely in Gods fear that the Scriptures Testimony is to meas full and plain and convincing to prove this Truth viz. that an Illumination Manifestation and Inspiration of the Spirit of God is given to every man is in every man as to prove this truth that Christ who according to the flesh was born of the Virgin Mary was the promised Messiah now if we can prove from Scripture that all men have in them a measure of this Divine Illumination and Inspiration by the Spirit of Christ we have gained our point which is that we have also a measure of the same in us for ALL MEN doth comprehend us called Quakers as well as other men I see not what our Adversaries can with any colour object against this evidence from Scripture but this that they will deny that the Scripture bears testimony to this Universal Illumination or Inspiration of the Spirit of God in men But this brings the matter of the debate from being personal to be doctrinal so puts us upon equal terms at least with all our Adversaries especially Prelatical Anabaptistist and Presbyterian Independent opposers whatsoever who say the Scriptures are their chief and only Rule And though our Adversaries say the Scripture doth not testifie to that universal Inspiration of the Spirit of Christ in men that moveth us not more then when the Jews denied that the Scriptures bore testimony to him that was born of the Virgin Mary to be the Christ. We are able by the help of God to prove from Scripture the truth of this Doctrine of Divine Illumination and Inspiration in all men and consequently in the Quakers as much as they or any professing Christianity upon earth can prove any Principle or Doctrine of their Faith Secondly we are able and do offer by the Grace of God against all our Opposers whatsoever to prove from the Scriptures Testimony that this universal Inspiration and Illumination of Christ by his Spirit in men is a sufficient evidence of Truth and Rule of Faith and Life in all men and consequently in us called Quakers Thirdly that this Divine Inspiration and Illumination where it is not wilfully resisted

degenerated and dead deprived of the sensation or feeling of this inward Testimony or Seed of God and is subject unto the power nature and Seed of the Serpent which he sows in mens hearts while they abide in this natural and corrupted state from whence it comes that not their words and deeds only but all their imaginations are evil perpetually in the sight of God as proceeding from this depraved and wicked Seed Man therefore as he is in this state can know nothing aright yea his thoughts and conceptions concerning God and things spiritual until he be disjoyned from this evil Seed and united to the Divine Light are unprofitable both to himself and others Hence are rejected the Socinian and Pelagian Errors in exalting a natural light as also the Papists and most of Protestants who affirm that man without the true Grace of God may be a true Minister of the Gospel Nevertheless this Seed is not imputed to Infants until by transgression they actually joyn themselves therewith for they are by Nature Children of wrath who walk according to the power of the Prince of the Air Eph. 2. V. God out of his infinite love who delighteth not in the death of a sinner but that all should live and be saved Ezekiel 18. 32. and 33. 11. hath so loved the world that he hath given his only Son a light that whosoever believeth in him should be saved Iohn 3. 16. who enlighteneth every man that cometh into the world Iohn 1. 9. and maketh manifest all things that are reprovable Eph. 5. 13. and teacheth all temperance righteousness and godliness and this Light inlightneth the hearts of all in a day in order to Salvation if not resisted nor is it less universal than the Seed of sin being the purchase of his death who tasted death for every man For as in Adam all die even so in Christ all shall be made alive 1 Cor. 15. 22. VI. According to which Principle or Hypothesis all the Objections against the universality of Christs death are easily solved neither is it needful to recur to the Ministry of Angels and these other miraculous means which they say God uses to manifest the Doctrine and History of Christs Passion un●o such who living in these places of the world where the outward Preaching of the Gospel is unknown have well improved the first and common Grace for as hence it well follows that some of the old Philosophers might have been saved so also may now some who by Providence are cast into these remote parts of the world where the knowledge of the History is wanting be made partakers of the Divine Mystery if they receive and resist not that Grace a manifestation whereof is given to every man to profit withal 1 Cor. 12. 7. this most certain Doctrine then being received to wit that there is an Evangelical and saving Light and Grace in all the universality of the Love and Mercy of God towards mankind both in the death of his beloved Son the Lord Jesus Christ and in the manifestation of the light in the heart is established and confirmed against all the Objections of such as deny it Therefore Christ hath tasted death for every man Heb. 2. 9. not only for all kinds of men as some vainly talk but for every man of all kinds the benefit of whose offering is not only extended to such who have the distinct outward knowledge of his death and suffering as the same is declared in the Scriptures but even unto those who are necessarily excluded from the benefit of this knowledge by some inevitable accident which knowledge we willingly confess to be very profitable and comfortable but not absolutely needful unto such from whom God himself hath withheld it yet they may be made partakers of the mysterie of his death though ignorant of the History if they suffer his Seed and Light inlightning their hearts to take place in which Light communion with the Father and the Son is enjoyed so as of ●icked men to become holy lovers of ●hat power by whose inward and secret touches they feel themselves turn'd from the evil to the good and learn to do to others as they would be done by in which Christ himself affirms all to be included as they have then falsly and erroneously taught who have denied Christ to have died for all men so neither have they sufficiently taught the truth who affirming him to have died for all have added the absolute necessity of the outward knowledge thereof in order to obtain its saving effect Among whom the Remonstrants of Holland have been chiefly wanting and many other Assertors of universal Redemption in that they have not placed the extent of this Salvation in that Divine a●d Evangelical Principle of Light and Life wherewith Christ hath enlightned every man that comes into the world which is excellently and evidently held forth in these Scriptures Gen. 6. 3. Deut. 30. 14. Iohn 1. 7 8 9. Rom. 10. 8. Tit. 2. 11. VII As many as resist not this Light but receive the same in them is produced a holy pure and spiritual birth bringing forth holiness righteousness purity and all these other blessed fruits which are acceptable to God by which holy birth to wit Jesus Christ formed within us and working his works in us as we are sanctified so are we justified in the sight of God according to the Apostles words But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. Therefore it is not by our works wrought in our will nor yet by good works considered as of themselves but by Christ who is both the gift and the giver and the cause producing the effects in us who as he hath reconciled us while we were enemies doth also in his wisdom save us and justifie us after this maner as saith the same Apostle elsewhere according to his mercy he hath saved us by the washing of regeneration and the renewing of the Holy Ghost Titus 3. 5. VIII In whom this holy and pure birth is fully brought forth the body of death and sin comes to be crucified and removed and their hearts united and subjected unto the truth so as not to obey any suggestion or temptation of the evil one but to be free from actual sin●ing and transgressing of the Law of God and in that respect perfect yet ●oth this perfection still admit of a growth and there remaineth ever in some part a possibility of sinning where the mind doth not most diligently and watchfully attend unto the Lord. IX 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 in whom it hath wrought in part to purifie and sanctifie them in ordr to their further perfection by disobedience such may fall from it and turn it to wantonness