that hee appeared in them when unbeleevers and turned them therefrom to beleeve in himself but many resist the operation of Christ in them and so remaine in unbeleef Argument 8. From a Collation of divers Scriptures in the OldTestament so called answering to those above cited out of the writings of the Evangelists and Apostles holding forth the self-same thing as Deuteronomy 4. 29. 30. Amos 4. 13. Provs 1. 21. 22. 23. Genes 6. 3. Deut. 30. 14. 32. 43. Job 24. 13. 28. 12. Psal. 2. 12. 98. 2. 117. Prov. 8. 1. 9. 1. Isai. 49. 6. Deuter. 4. 29. 30. But if from thence thou shalt seek the Lord thy God thou shalt find him if thou seek him in all thy heart and in all thy soule And if thou turn to the Lord thy God and hearken in his voice THE words being thus truly rendered as they are word for word in the Hebrew do most plainly hold forth that God is in the wicked and unbeleevers that have forgot him days without number as the Prophet saith concerning Israel Apostate of whom Moses spake these words who had forgotten God and his Covenant made graven images and likenesses worshipping the works of mens hands and serving other Gods for which God was provoked to scatter them among the Heathen Yet to this people thus Apostatized from and punished by God scattered from God in the heathenish imaginations of their hearts doth Moses say If they shall from hence even from hence seek the Lord aright where he is to be found that is in their whole heart and in their whole soule and turn to him which presupposeth his being there to be turned to and hearken in his voyce which necessarily argues his in-speaking to be hearkned to they shall surely find him Is it not hence evident that the Reason why so many that have sought God affectionatly and zealously without in their self-Righteous acts performances Applications of promises c. have not found him is because they have not sought him where he is even within as Augustine the great Antient Father of the Church so called lamenteth his mispent time and paines in so seeking saying I sought thee o God and sound thee not because I sought thee without and thou wert within I was abroad from thee and thou wert within me yea more inwardly within me then my most inward parts Thus may many a one say now and smite upon their heart and turn to the Lord and seek him in their whole heart and in their whole soule Had the Translators been but more inwardly minded and knowne the manifestation of the spirit of God in their inward parts to have given them a sence of the mind of the spirit in the words of Scripture how might they have been instrumentall to have directed peoples minds where they were to wayt for seek and turn to God as well as to inform them that they must seek him but they spake or translated according to the misty understanding they had and so have by their defective translations cast a vaile of thick darknes upon the Scriptures in many places as may in due time God assisting be shewn at large where of some instances may be given at the end of this Treatise The day is now dawned and the light broken forth and the vayle of thick darkness that hath been over the Tabernacle of God is rent and rending and he hath discovered his habitation where he will be found and his Temple where he will be worshipped and honoured to be even in the hearts and soules of men and women where he hath been lost and how But by their minds being extroverted and averted from him and converted to perishing objects that perish with the using by which the Lord hath been forgotten even days without number and is become a stranger in the earth to men and Women and they estranged from the life of God although they live move have their being in it Even in Christ the Word and Power and Wisdome of God which Proverb 1. 20. 21. 22. 23. Lifteth up her voice in the streets and crieth in the chief places of concourse in the openings of the gates of the City which is the heart of man where the throng and press of thoughts pass to and fro saying How long ye simple ones will ye love simplicity and scorners delight in scorning and fooles hate knowledge What more plain from hence then that Christ who is the eternall Word and Wisdome of the Father lifteth up his voice unto all men even to the simple ones that love simplicity to the Scorners that delight in scorning to fooles that hate knowledge and worse cannot be found unbeleevers unbeleevers with a witnesse and wherefore doth she this to what purpose what doth she intend by and in this her visitation and cry unto them onely to boast her self against them onely in scorne to upbraid them onely tauntingly to triumph over them onely to harden them that she might destroy them onely to aggravate their sins that she might increase their damnation Nay Nay surely Nay for wisedome as a certain writer saith is a holy spirit living cleare undesiled plain not subject to hurt loving the thing that is good ' ready TO DOE GOOD AND KIND TO MAN preventing them that desire her in making her self first knowne unto them that so they may seek her for unless she prevents all mankind first and cals unto them and makes her self first known unto them they cannot desire nor seeke her but when she lifteth up her voice if they hearken and then they may they shall have no great travell saith this Author for they shall find her sitting at their DOORES to think upon her saith he is perfection of wisedome for she goeth about seeking such as are worthy of her sheweth her self favourably unto them IN THE WAYES and meeteth them IN EVERY THOUGHT Lo here is a description of wisdome of THE DOORES of THE GATES of THE WAYS the STREETS in which she lifteth up her voice and to what end with what good purpose intent and meaning towards man this is consonant to the testimony which Solomon himself gives of her in her calling upon and crying out to these simple scornefull fooles to wit that they may turn turn to what to her at her reproofs and to what purpose that they may grow wise through the out-powrings of the spirit of wisedome upon them For lo this is her counsell to them having reproved them for their folly and expostulated with them about it Turne you at my reproofe and this is her promise if they do Behold I will powre out my spirit the spirit of wisdome upon you And did she give them this Counsell and not heartily and unfainedly desire that they might receive it and did she promise this and not truly and really intend and resolve to perform it what did she onely mock onely dissemble onely pretend a great deale of good will and intend a great
it Now how can they be glad tydings to any except through a speciall and immediat revelation but from this ground that they are so to all If it be replyed it may to some be knowne through their effectuall calling the Lord secretly persuading them by the secret operation and influence of his Spirit to apply the grace of the Gospell ontwardly held forth To this I answer How shall they in what manner can they be assured of the efficacy of their calling and that their beleef of it is not a meer presumption and groundless imagination for this again must either be knowne by its having an objective evidence of its owne or from the evidence of the Scripture If the first that I affirm to be as it indeed is immediat Revelation exparte objects Which thing these men utterly deny in this age For that secret operation influence or impression of Gods Spirit they will allow to be onely subjective and not objective Which therefore I may justly call as they understand it a blind impulse or impression From whence consequently they cannot infer the certainty of the Gospels belonging to them If they say the evidence is from the Scripture Then certainly it must be from the Scriptures holding forth the Gospell universally to all as glad tydings and so by consequence to them Because there is no Scripture that holds any such thing forth particularly as to them more then to others For as is already shewed that it is held forth as glad tydings to some gives no man firm ground to conclude it so to him as one of those some But waving now this principle of theirs that immediat revelation is ceased through most true it is that there is at this day immediat revelation and that no man can truly apply the Gospell to himself but by immediate revelation yet this Argument is of great weight and force As for example First it cannot be denyed that the truth of the universall being knowne and beleeved is a great and comfortable confirmation to the strengthening of mens faith in the particular application For if the Gospell hold forth good will unto all then certainly unto me So Secondly As I can savingly beleev the Gospell no other way but as held forth unto me by immediat revelation So by this immediat revelation it is not any singular or particular principle that is thus held forth unto me but that which is the universall the common salvation Viz the Light the word the seed which I sind revealed and made manifest in me reproving sin in heart word and deed and secretly drawing me from it unto righteousness which principle is revealed in me to be the grace of the Gospell not I say as any particular principle given unto me and not unto others but as that which is universally given and works so to speak universally answering every where to me in others and to others in me And so it is both outwardly preached and inwardly manifested to be that universall principle which is the grace of the Gospell Through closing with which peace with the Lord is obtained And because it is an universall principle and is so inwardly revealed therefore is my heart the more persuaded to close with it especially at first or in my first entrance For coming to hear that that which secretly reprovs for sin and appears against it in every conscience is the very grace of the Gospell and finding the same thing revealed in my particular this is an occasion or ground for me to beleev it Wheras if the principle were not universall and that there were two principles reproving and convincing of sin the one universal not saving the other particular and saving I might have much reason to question whether what I have be the saving and speciall principle or no. Thus I say The principle being in the first place declared so to speak as an universall thing it is a great help unto the poor soule at its entrance to facilitate its belief Of which thing I have had experience in my own particular who witnessed it revealed in me as universall and so closed with it not that I durst say that there was any speciall principle revealed or given to me For such was the darkness confusion and inclearness that was over my mind that I could not have distinguished it but yet I manifestly felt in my heart that which reproved all sin and weighted me for it working as fire against it But this I knew to be nothing but what was common to others For the same that made me know it in my self made me know and feel it in others And now this universall thing being by Gods faithfull messengers preached unto me as the very grace of the Gospell and the very saving Light of Iesus Christ. O! how glad tydings was it to my soule which closed with the truth thereof by the secret operation of Gods holy Spirit And truly in that day I must needs say that the greatest most manifest and clear prop or ground of my faith that was visible unto my mind that I had in my heart what was saving was even because I found in me that little universall common despised thing the least of all seeds which is at this day more precious unto my soule and more excellent then all the mountains of prey seing that was held forth to be the saving grace wich was universall which I found in mee answering to it in others yea when it was the least of all seeds in me it did wonderfully answer to its self in others in whom it was grown up to be the greatest of all herbs full of heavenly fruit and vertue and while it was yet burthened and oppressed and imprisoned in me it answered to the same the same I say for nature and kind in others where it was in Dominion and perfect liberty over all that oppressed it whereby I was exceedingly reached strengthened and confirmed to beleeve that it was of a saving nature conceiving a blessed hope that it would in due time be raised in me into the same Dominion victory and liberty that I felt it to be in in them which now in a measure I do witness all glory and praise be unto the Lord for ever So I say feeling that universal Principle in me and being perswaded of the Lord that it was universally saving I was thereby helped to beleeve that it was saving in me And indeed that immediate revelation by which faith at first is usually or commonly wrought in the heart is not so much given in a distinct form of words particularly saying this or that thing to the soule as in a manifestation of the divine power and vertu of Gods Spirit in that little seed which the heart is made to feel secretly working in it as sire soap and water as an hammer and two edged sword as a magnet or Load stone drawing the heart to it self And thus is faith at first wrought by the word of God speaking forth
so weak and small being onely a very small remnant or Relict of what man had before the fall To this I reply and say Answ. That this very Answer then grants it to be still of a saving nature in so much that if it save not this or that man in whom it is it is not any defect in the nature but onely in the degree or quantity of it But others that foresee the consequence of this concession will not allow it For if it be saving in the nature of it though it be the least of all seeds yet it may save as Christ compared the tru seed of Regeneration unto a Very little thing even the least of all seeds But that they say this universall pricciple is only som relict of that supernaturall Light which Adam had before the fall and nothing de novo or of a new superadded is not to be granted For if by supernaturall Light they understand the image of God in man that image did wholly dye the light thereof become wholly extinguisht and so the image remayned indeed in man but as a dead body without life or as a candle whose light is blown out and extinguished for the Lamb was slain from the foundation of the world and by the fall Christ came to be crucifyed in man Viz. according to the life of the expressed word which being crucified he is said to be crucified though according to the life of the word as it is immanent or dwelling in God and not externally emanant or expressed in man he could never suffer or be crucified And thus as that supernaturall principle became crucified in man through the fall the light thereof came to be wholly extinguished for the light proceedeth from the life An example whereof we have in every naturall thing which liveth Which so soone as they are slain or mortified send forth no more vertu till quickened again And thus a live coale after it is killed giveth no more light till it be revived again by somewhat that is living administred and communicated de novo to it That supernaturall light then which is in all men since the fall is not any relict as aforesaid but some what given of a new to quicken and enlighten the dead body of the divine image and thereby and there through the soule of man which onely can live unto God be a partaker of his life through that life which he breaths into this slain image in which man onely hath fellowship with God according to which man was made in the beginning and because of which he excelled all the other visible creatures for that this divine image expressed or breathed into him whereby he became a living soule i. e. did partake of a life that in the very nature and kind of it excelled the life of all other Visible creaturs which did represent God and give the knowledg of him unto man so far as he was capable of it Now in the last place we have to doe with Arminians and Papists who deny this universall principle to be the grace Evangelicall and consequently that the true seed of Regeneration is sowne in every man which is sufficiently refuted from what hath been said For if this Light or principle be given a new to quicken and raise up the divine image which dyed and was slain by mans fall what can it be but the tru seed of Regeneration For any other principle would be altogether Heterogeneous and so could not serve to quicken or raise it up Let also the many excellent Scripture proofs adduced and opened in the 2 Section and elce where be but well weighed and considered and it will plainly appear that the grace they declare of is truly Evangelicall being called the word of faith and the Gospell Rom 10 8. v. 16. compared and Colossians 1. 23. 27. As also John 1. 9. 7. c. where it s called the tru light which lighteth every man that cometh into the world that all through him might beleeve c. SECTION III. The objections of any seeming weight answered Object 1. NAturall and unconverted men are said Ephes 5. 8. to be darkness how then can saving light be in them Answ. It may be in them notwithstanding in a seed as well as darkness by your own principles is said to be in the Saints so long as they are in this body who yet are in that place said to be Light in the Lord. Why may not then as well light be in them that are called darkness as darkness according to your principles be in them that are called Light in the Lord yea it must have been in them while darkness or they could never have been brought out of that state to be light in the Lord for t' is by the shining of the true light in such that those that resist not its operation come to be so changed Object 2. All men have not faith therefore all men have not saving light Answ. I deny the consequence For faith is the effect of this saving light onely in those that resist not its meek and gentle operation not in those that resist it for in them it produceth not faith but condemnation so we grant all men have not faith hope love nor any of those blessed effects and Vertues of the spirit mentiond Galat. 5. 22. 23. which the Saints alone or the converted onely have but this hinders not but that all might have them the seed which would bring forth these fruits in them did they not oppress it being in them Object 3. Some are said Jude 19. Not to have the spirit Therefore such have no saving light Answ. The word have hath various significations sometimes it signifyes possession enjoyment union and thus all have not the spirit Yea thus none but the Saints have it Other whiles it signifies the presence or in-being of the Spirit in men according to that influence of light and life which prepareth for union and enjoyment and thus all men have the spirit so long as the day of their Visitation remaineth Object 4. It 's said the World cannot receive the spirit of truth because it sees him not neither knows him Therefore c. Answ. The same answer servs For the word receive as well as have is of Various acceptations Thus the World can neither receive nor know the spirit of truth as to union possession and fruition of it But the world that is worldly naturall carnall men may receive the spirit according to that influence which prepareth for union c. for many a wordly and naturall man hath become a child of God But how could any man witness such a change but by receiving the word and spirit of truth while naturall and carnall as it s said as many as received him to them he gave power to become the Sons of God By which receiving here is understood beleeving but there is a more generall receiving of the Spirit by which unbeleevers may come to beleeve
out all from receiving any knowledge from God himselfe whether they belong to that number that is absolutely rejected yea or nay Weigh and consider these things Oh all people and be awakened and roused up out of your slumberings in which your teachers have lulled you that you may once at last perceive these blind guides who deny the Light that is universall and whether they are leading you even into a very pitt of darknes and impiety while they tell you God hath not given to every one of you nay nor to any one of you who may be in a naturall state any thing through which it is possible for you to come out of that darknes and death in which you lye sure when you shall come to any Nobility of understanding you will find that though your teachers say the Quakers teach pernicions principles unto the Nation that indeed wee bring glad tydings unto it Whose principles in the twofold testimony aforsaid as they come to be received and beleived by the Nation will make it a happy and blessed Nation which is now miserable becaus of that ignorance and iniquity that abounds in it By the true faith and beleif of these two principles the nation that is now as a barren wildernes as to fruits of righteousnes would become as the garden and Paradice of God The glory of Lebanon and excellency of Carmell would be given unto it and it would become a married land and nation unto the Lord and so would all other nations through the true beleif and faith of this twofold testimony which hath long beene suppressed and warred against and the few witnesses there of by the Dragon and his followers so that the two witnesses have been slain for three long dayes and a half in asmuch as beside other accounts that this twofold testimony hath not lived and flourished in and among them but hath been always knocked down and slain through the deceit and violenc of earthly minded men who have hated the tru life of Christ and yet for their earthly and selfish ends have made use of the form and words of it which without the life and spirit of Christ is but a dead carcas and as it wer the dead bodies of the slain witnesses which have lain in the streets of Sodom and Egypt spiritually so called that is to say of the fals and Antichristian Sinagogue Babylon the Mother of fornications with her daughters as all thâ—…se are howmuch soever pretending to a Reformation who are not yet come to witnes the true Light Power and spirit of the Gospell to work in them both the will and the deed Now these Marchants of Babylon and bloody Butchers and Murderers of the two witnesses and testimonies of God have traded and made their merchandise of these dead bodies viz. the words and forms of truth after they had slain the life that appeared therein and murdered Gods faithfull Saints who held forth the living testimony of truth and sold them in the streets or market places of the false Church as ever the Butchers doe their flesh in the shambles in the streets of market Towns Cities and Villages Well! the judgement of this great whore is com and is truly begun The spirit of life from God is entred into the two slain witnesses and shall yet more abundantly enter to the affrighting and allaruming all that dwell upon the earth and truly in nothing more can wee rickon upon the raising of the witnesses then in that the Lord God almighty hath raised this twofold testimony that hath been so much opposed and resisted even by them who made a trade of the words which witnesse ther unto and made it to appear and shine forth in great Glory Power and Beauty and raised up many to witnes therefor and thereunto which no deceit nor violence of men or principalities and powers of darknes shall ever any more be able to prevail against This twofold testimony and the witnesses theirof shall prophocy and that not in sackcloth and weaknes as formerly but in their beautifull garments in power glory and dominion to the staining the glory of all flesh and bringing down the pride thereof that the Lord alone and his truth may be exalted Now unto the one of these two testimonies Viz. that of immediate Revelation a large testimony from the Lord hath been given me to bear and somewhat is published on that Subject for the generall service of truth And also as to this other I find it with me to give testimony thereunto and with others of my Dear Freinds in the truth to leave a publick standing Record and testimony unto the truth hereof in opposion to all denyers of it And becaus that many of our adversaries som through ignorance and others through malice prejudice alledge that this our principle concerning the Light c. it s being universally saving as to its nature is the very same which the Papists and Arminians hold who maintaine universall grace therfor I find it fitt to clear this matter for the undeceiving the simple for indeed though the Arminians and Papists also speake of universall grace as given and offred unto all yet the thing is self which is the universall grace as to what it is indeed and in truth and in true manner and way of its operation they both deny and oppose it for asmuch as they both deny that the universall light which is given unto all it the light evangelicall or a light for the faith of the Gospell to rest in therfor they doe not hold it forth as the immediat object of the Christian saith Secondly they deny the way and manner of its operation to be by immediate Revelation Thirdly they say this light coms from Christ but Christ himselfe is not in man in the true seed of Regeneration yea and the tru and reall indwelling of Christ in the divine seed and birth in the very Saints they generally deny as also that this divine seed and birth is a reall substance or that the divine life is substantiall or subsisteth in any substantiall principle of its owne nature and so I say truly that both Arminians and Papists deny the true universall grace as to what it is indeed and as to the true way of its operation and therfor may be justly putt in the roll with others as unskilfull Physicians through their ignorance of and opposition unto this universall medicine and cure which hath truly the vertu to cure all men and all diseases of men and is administred of the Lord unto all wherby it is possible for them to be cured But not withstanding the great cloud of darknes and ignorance which hath been generally over the understandings of people it is to be acknowledged that through the infinite mercy of God som among one and another both Papists and Protestants so called have received som tasts therof and been partakers of its vertu wherby their souls have lived unto God in som measur but under
much weaknes and leannes yet so as who have been truly single towards him have been accepted For the times of this ignorance God winked at but now commandeth all men every where to repent The night is far spent and the day is at band yea it is already dawned and the tru light shineth out of the darknes which shall run and spread and cover the face of the whole earth with its glory as an overflowing stream Amen A few words concerning the state of the controversy and the explication of the Terms 1. WHEN wee speak of the Light as given unto all men that they may be saved and as being sufficient unto all for salvation by Light wee doe not simply understand a thing that hath but this one Property or Quality of enlightning or manifesting as only to give a true understanding of things and to work out ignorance and error from out of the minds of men but this light hath life in it and an universall vertue and power to reach unto the whole man not only to cure the blindnes of his understanding but the perversnes of his Will and the depravednes of his affections it hath not only an enlighting property but it hath all these other properties as to quicken to sanctify to purify to heal to mortify c. For it being the image of God it hath its perfections answerable unto those which are in God so that as in God there is Light Life Love Goodnes Mercy Righteousnes Wisdome Power c. So in this light which cometh from him there are all these things by way of participation or communication 2. Wee doe not understand this Light and Grace or Gift of God and Iesus Christ as separate from God or Christ for that it is as impossible as to separate the beams from the Sun for God and Christ are one with the light that coms from them forever Yea as the Father and the Son are inseparable so is the light which cometh from them inseparable from both And accordingly as wee say there is a saving light from the Father of lights and from Iesus Christ communicated unto all men and which is in all men so God and Christ are together with this light in all men present with it and in it cooperating therewith for as Christ said I can doe nothing of my selfe and my Father worketh hitherto and I work so the light which cometh from the Father and the Son cannot doe the work alone but the Father and the Son doe cooperate therwith and therein hence in Scripture every good thing or Motion in any man is ascribed unto God himselfe as immediatly present the immediat Author and Worker of it It is God that worketh in you said Paul and no man can come unto me said Christ unlesse the Father draw him and said Christ concerning himselfe without me yee can doe nothing I am the way the truth and the life no man cometh unto the Father but by me and also the whole work of mans salvation is ascribed unto the Holy Ghost the quickner and Comforter So that this heavenly seed of grace needeth the continuall influence and presence of God and Christ together with the Holy Spirit to raise it and forme it and concurre with it in the renewing and regenerating of man But besides this presence and inbeing of God and Christ which is in all men unto salvation in a day of the gracious visitation of God unto them There is a more speeciall way of the inbeing of God and Christ in men which is proper only unto the Saints and children of God who both have God in them and are again in God by Union and Christ is formed in them and so they have Christ in them and they are in Christ through a heavenly and spirituall birth in which they are one with God and Christ. And of this sort or manner of in-being which is by Union and Christ formed within the scripture speaketh frequently And doth hold it forth as only belonging unto the Saints but as concerning this particular how God and Christ is in all men unto salvation within a day of the visitation of the love of God unto them and also how God and Christ is not in all but only in the Saints and children of God according to a spirituall birth and Union the third part of this treatise following in which the objections are answered doth more fully and largely give an account 3. And for the better understanding of the matter in hand how that the saving and Evangelicall light of Iesus Christ hath been communicated unto all men in all ages and generations of the world wee are to consider the words of the Apostle to this purpose There are diversity of administrations said he but one spirit and diversity of administrations but one Lord which diversity of operations and administrations are reducoable unto these two the law and the Gospell or the first covenant and the second Which two as they were very distinguishable among the Iewes so were they also among the Gentiles As concerning the Iewes they had first the law which came by Moses and secondly they had the grace and truth which came by Iesus Christ. The Righteousnes of the law and the Righteousnes of faith and these two though they were distinguishable yet as they were administred of God they were not separated nor divided but the Gospell lay hid within the law as within a vail which the outward Tabernacle did plainly figure and hold forth For what did the Holy of Holyes signify within the outward court and holy place but the Gospell and the administration therof within the law and its administration And thus Christ Iesus was in the law and under it but as within and under the vail and here the light shined in darknes but the darknes did not comprehend it The dispensation of the law was as darknes in respect of the clear dispensation of the Gospell yet even in this darknes did Christ Iesus the true light shine And also in or among the Gentils universally there was and is somewhat which by way of proportion doth answer unto the law and Gospell first covenant and second which was so distinctly held forth among the Iewes and as among the Iewes therwas Moses and the Prophets in the letter so universally in all men both Iewes and Gentiles there hath beene Moses and the Prophets in the spirit and also Christ else what can bee understood by these words Death reigned over all from Adam unto Moses here is an Adam which related unto all men both Iewes and Gentiles and here is also a Moses that related unto all which certainly cannot be that individuall or particular man Moses but a dispensation of God unto men answerable unto Moses according to which Christ said as concerning men then alive upon earth long after Moses and the Prophets were dead they have Moses the Prophets And speaking of that universall law of righteousnes whatsoever yee would
that men should doe unto you doe yee also the same unto them For this said he is the Law and the Prophets So here is first Adam Secondly Moses Thirdly the Prophets unto Iohn who is a burning and shining light and a Voice crying in the wildernes prepare the way of the Lord. And Moses the Prophets and Iohn or Elias are the forerunners of the Lord in Spirit who cometh after them and yet is befor them all and in them all but as it wer vaild even as Moses outwardly put a vail befor his face becaus the people could not behold his Glory so Christ Iesus both when hee came outwardly into the World and now when hee cometh inwardly in mens hearts in his first appearance putteth on a vail and his Flesh is called that vail and as hee had his Flesh in the outward which was a vail so he hath his Flesh in the inward which is a vail also The Word became Flesh and dwelt in us said Iohn And this inward appearance of Christ in Flesh is his appearance in Weaknes as Naturall and yet Spirituall the Mystery hid within the vail of Flesh or naturall Spirit The Treasure hid in the field the least of all Seeds And this Christ doeth becaus of mens weaknes in the naturall state they are naturall their eye is naturall their ear naturall their understanding naturall And how can that which is naturall apprehend or receive that which is spirituall but as it appeareth in or clotheth it selfe with a naturall medium For Unum quodque quod recipitur ad modum recipientis i. e. Every thing that is received is received according to the manner of the Recipient And this is the body of Christ that is indeed spirituall but for our cause descendeth into a naturall forme or appearance and changing us by and with it selfe ascendeth againe into its spirituall appearance of glory Thus it is sowne naturall but is raised spirituall and thus also wee become changed therby both in the soul and body so as being sowne naturall we come to be raised spirituall And indeed ther was no other way that wee could be made spirituall who were naturall but that Christ Iesus who was and is spirituall should become so to speak naturall Hence hee is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The word in-naturalised or become naturall in us which in it selfe is spirituall This is for our weaknes he must descend that wee may ascend And according to this acceptation of the word naturall wee should not contend with those who call this inward divine light naturall if they did not call judge it so naturall as if it were only a meer naturall humane thing as a property or quality of mans corrupt nature becaus of which their error our controversy is just with them The consideration of this twofold appearance of Christ even inwardly in men should stirre all up not to rest in the first but to presse forward into the second so as to know a dying through his first appearance unto our naturall which is the first Birth and a putting on the spirituall wherin the rising with Christ is witnessed and a 〈◊〉 downe in him in heavenly plases This first appearance or ministration of Christ in men is as a Law-giver answerable unto Moses which Law requireth of men obedience unto it without letting them see or propounding unto them the Seed wherin the ability is received to fulfill the Righteousnes of the Law And indeed at first Man hath no inclination to look after the Seed which is the Elect and promised Seed But he aspireth to doe what is required of him through the Seed and birth of his naturall being But after al that hee so doth or can doe the Law which is light discovers the emptynes and imperfection of it it being not only a shining but a burning light and here man is sore discouraged afflicted and grieved under the sence and sight of his weaknes vanity misery and unrighteousnes This divine and heavenly light in him doth not only discover his best Righteousnes to be imperfect and an unclean thing but it burneth as fire against it to consume and destroy it Therfor is a man to give up the first birth and all the Righteousnes wisdome and glory of it unto death and burning that this divine and heavenly fire may mortifie and burne it to the end that the second or new birth may be attained by which also that which dyed that was naturall and corrupt cometh to be quickned and raised up pure and spirituall And this Christ himselfe taught expressly that a man must deny himselfe and take up his crosse daily and follow him if hee wold be his Disciple And this Selfe that hee is to deny is his first birth whether of unrighteousnes or righteousnes the first birth even with all its Glory Wisdome Righteousnes hee must give up to the crosse which crosse is the very light or life of Christ in him even in its very first appearance which crosseth the naturall birth with its Righteousnes Will and Wisdome and is not given to cherish and strengthen it but indeed to weaken kill and mortifie it and then to raise it up againe not any more bearing the image of the naturall and earthly but of the spirituall and heavenly This denyall and giving up of a mans selfe and the righteousnes thereof unto death is attained by Faith in the Light Life and Spirit of God and Christ the Word and Spirit of Faith 4. And as concerning the sufficiency of this light unto salvation wee doe not understand it in opposition to either the necessity or usefulnes of the outward coming of Christ and his sufferings and death for our sins nor in opposition unto the service and use of any teachings in the outward that come from the Spirit of God or any outward things to be done or practised which his spirit leadeth unto all which is more largely shewed in the third Section which answereth the particular objections wher diverse others things serviceable for clearing the state of the controversy are treated of 5. Nor do we assert that by this light the will of all men nor of any man in his naturall state at all times is so posited liberated or freed from the Power and Captivity of the Devill whose Servant and Vassall man is become in the fall and degenerate state through a voluntary giving up of his members as servants to iniquity as that he can at all times at his owne will and pleasure avert himself from the service of the Devill rescue himself from under his Power and convert himself to and seek God so as to find him but onely then and at such speciall and particular times and seasons as it pleaseth the Lord in the riches of mercy to touch stir and move him by a visitation from on high upon in and through this light both enlightning his understanding inclining his will in the strength power and vertue of which
Christ and the things by them published and taught were beleeved and received among those unto whom they were sent and if any beleeved not as many did not beleeve they were left without excuse for that there was that in their very hearts that did answer unto the truth And hereby their ignorance may appear who object that if there be an inward principle which doth or can teach all things pertaining unto truth and righteousnes then all outward teaching of men is in vaine Whereas the plaine contrary is the true consequence For were there not an inward principle to teach them all things and to enable to beleeve and performe the things which are required all teaching of men would be in vaine BECAUS that there would be nothing in people to answer or witnes unto the truth of what is taught by which they could be convinced or perswaded nor would there be any thing in them by which they could doe the things required of them and this would indeed make all teaching as vaine as for a man to goe teach the things of humane Reason unto a Beast or to exhort it to doe such and such reasonable things becaus in a beast there is no principle of humane reason by which it can be reached either to understand or doe those things Now it is a bad consequence thus to argue there is a principle of reason in every man therefore it is needles that there should be any men to teach unto others the things of reason wheras this is the great and onely encouragement that the greatest Masters in the things of naturall Reason as in the sciences Physicall and Mathematicall have to teach in that there is a Principle of Reason in their Schollars to answer unto the truth of the things taught by them who beleeve those things not simply becaus of their Masters authority but becaus of that evidence which the Principle of Reason in themselvs giveth unto them And for as much as there is an universall Principle of Reason in men therefor it is that men are so usefull unto one another in propagating knowledge in the things thereof and so it is as touching the things of Faith and Godlines becaus there is an universall Principle of Faith and Godlines in all men which is the free gift of God therfore it is that men can be so usefull unto one another in the propagation thereof and the knowledge thereunto appertaining so that those in whom this Principle is raised and come to have its free course and operation are only appointed to be usefull unto others in a ministry for the raising up of the same Principle in them and turning them towards it most pertinently therfor doth the Apostle according to the Wisdome given him of God hold forth this universall Principle of the Grace of God which hath appeared unto all men bringing salvation as the cause why Titus should exhort all unto those things which did pertaine unto Godlines Now this place of Scripture is such a plaine proof of this blessed truth that a plainer cannot be desired and yet our adversaries goe about to cast a mist of darknes over it by their old corrupt glosse that by all here is again meant not Singulagenerum but Genera singulorum i. e. not all particulars but some of all sorts Which is so frequently before refuted that I need say the lesse here But doe they think so to baffle the understanding of people that they must take their meaning all along of such plaine and full scripture proofs only becaus they say it and that it crosses their private and narrow spirit This acceptation of the word all and every given by them is but improper and seldom used in Scripture in respect of the many times it is used in an universall fence and shall wee therefor passe from the proper and more usuall sence of the word becaus of their bare affirmation Indeed they have but too long Lorded it over the consciences and understandings of people to get them to beleeve any thing for truth if they have but said it but now an Eye is opening among many and will open yet more abundantly to see their nakednes and not any more to take things upon trust from them as they have done And truly it is the singular providence of God that in all these places which hold forth this universall gift of God there is abundant matter in the very words or before or after to evince the truth and overturne their false and unsound glosse therabout as there is also here for now the Apostle bids teach and exhort not only some of all sorts but all not some aged Men Women yong Men yong Women and Servants but ALL among whom hee lived and to whom hee had opportunity and this is the Reason he gives for the grace of God hath appeared unto all Teach instruct exhort ALL even all particulars becaus the grace of God hath appeared unto ALL and a litle after in the next Chapter vers 4. 5. hee giveth the originall cause and spring from whence this universall gift did slow upon all men even the kindnes and love of God towards man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whâ—…ch signifieth the love of God towards Mankind in the generall which comprehends all particulars without exception of any as even the terme Man doth generally signifie in scripture and therefor as the Lord had appeared in love and kindnes towards all men hee wisheth them herein to be like unto their Heavenly Father to be gentle shewing all meeknes unto all men that is not to some of all sorts but to all particulars vers 2. Againe This doth overturne their glosse that in all even all particulars there is such a principle to be found which teacheth to deny the lusts of the world and to live soberly and righteously and the same which teacheth to deny the worldly lusts saith the Apostle teacheth to deny ungodlines and the same which teacheth to live soberly and righteously hee saith teacheth to live Godly and hee doth not tell us of a naturall light which can teach to live soberly and righteously but of the grace of God and which is such a Grace that it bringeth salvation with it according then to the Apostle it is the very saving or salutiferous Grace of God which teacheth to deny the lusts of the world and to live soberly and righteously and such a principle I say is to be found in all men and our Adversaries themselvs confesse that there is an universall Principle in all men teaching sobriety and righteousnes betwixt men and men but they will not acknowledge that it teacheth or can teach Godlines or to deny ungodlines wheras the Apostle holdeth forth the same which teacheth the one to be that which teacheth the other Now if it be objected Then why are not the things pertaining unto Godlines as universally knowne as the things pertaining unto temperance and righteousnes among men I answer becaus the principle
creatures it cannot be said they are the offspring of God but of men it is said they are his offspring Now God is more to be knowne in his offspring that in these creatures which are not his offspring in so much that men may feel after God whose offspring they are But say they God is a spirit and cannot properly be felt To which I say as bee is in himselfe simply hee cannot be felt but as hee is in his expressed image or word hee may to wit in his owne seed wherby the Saints have a most precious feeling and tasting of his love goodnes and mercy and the Wicked when hee pleaseth to touch them have a most sharp peircing feeling of his wrath and indignation against them yet qualified with the mercy of God so long as the day of their visitation remains through which they may seek him and find him unto the salvation of their soules Luke 17. 21. Neither shall they say lo here or lo there for behold the Kingdome of God is within you This Christ spoke to the very Pharisees who were unbeleevers and so is such a plaine proof as a plainer could not be desired yet our adversaries goe about to darken it with their corrupt glosse saying By the Kingdome of God is means the reaching or declaration of the Kingdome and the words within you may be translated among you Answer This glosse cannot hold 1. Becaus no where in all the Scripture can it be demonstrated that by the Kingdome of God is to be understood the externall declaration or preaching of the Kingdome They may alledge some places but to the spirituall mind it will appear that they are not so to be understood 2 Becaus the Pharisees did not question him of the Kingdome of God in relation to this understanding of it as if they had said to him when shall the preaching of the Kingdome of God come for they knew that was come already forasmuch as they did daily hear Christ and the Disciples preach of the Kingdome of God for this was it that they preached as the maine thing and hee gave his Disciples charge mostly concerning this that they should preach the Kingdome of God as near at hand and come and yet more abundantly coming and this Kingdome was also mostly the subject or theame of Christs owne preaching which for most part hee held forth under Parables and figures in great plenty which gave occasion to the Pharisees to have many thoughts of the Kingdome of God as also becaus the Prophets had spoke great things of this Kingdome of God the Iewes and Pharisees were in great expectation of it and conceived it to be some very great and glorious earthly and outward Kingdome that they should enjoy under the Messiah which should come with great observation and outward shew and even the Disciples themselvs had some such apprehensions of this Nature till their understandings were further opened Now Christ here doth plainly declare that the Kingdome of God was not such a thing as they understood nor to come in such away as they expected who looked for it to come without in some great outward appearance but hee pointed them inwards unto it in themselvs That it was to come from within and not from without That it was to spring up from a seed which was sowne in their hearts and according to the coming up and raising and appearing and growth of this seed in mens hearts so should the Kingdome of God come arise appear and be made manifest and so these who waited for it outwardly were disappointed but who waited for it inwardly and sought after it in the divine seed of regeneration came to find it and be partakers thereof therefor Christ taught plainly that the way for people to find the Kingdome and to enter into it was by being borne againe of that divine seed and not by going abroad after them who cry lo here or lo there for the Kingdome of God said hee cometh not with observation or outward shew neither shall they say lo here or lo there for behold the Kingdome of God is within you And wheras they say the words may be translated among you I say the words most properly signifie within you as they are rendred in our English translation now wee are to keep to the most proper signification wher no cogent reason movs to the contrary as here none doth but leads indeed to understand them in you For this Kingdome being an inward and invisible thing and not of this world but of heaven it can no wayes be understood to be among people but in so farre as it is in them the hearts and spirits of men being the proper place of this Kingdome even as the Kingdome of darknes and of Sathan is within and hath its place inwardly in men so the Kingdome of Gods dear Son that is contrary thereunto is within also and through the destruction of the one cometh the other to be built up But say they wee can not conceive how the Kingdome of God it selfe which is righteousnes peace and joy in the Holy Ghost can be within Unbeleevers Answer It can not be within them as sprung up and arisen in the power and glory of it but it can be with in them in a seed and thus the seed of the Kingdome was in them which seed Christ calleth the Kingdome of God very frequently and held it forth much under the figure of a seed The Kingdome of Heaven said he Math. 13. 31. is like unto a graine of mustard seed which a man tooke and sowed in his field which is indeed the least of all seeds c. Now it is very fitly called the Kingdome of God becaus it hath in it what ever is in the universall Kingdome of God incorporated and is a most rich and pure extraction thereof containing therein a measure of all the powers virtues spirits qualities and properties of the whole universall Kingdome which as it springeth up and attaineth unto its due stature in man it doth bring forth and manifest in most wonderfull and excellent variety but of this seed and the figures and parables under which it is represented more afterwards Now when it is said The Kingdome of God is righteousnes peace and joy c. this is to be understood of the Kingdome as it is sprung up from a seed bearing its heavenly fruit which is righteousnes peace and joy c. which wee acknowledge cannot be in Unbeleevers but the seed may be in them yea no man who is an Unbeleever can become a Beleever but through this seed which is sowne in him when hee is an Unbeleever thereby hee becoms a Beleever as hee doth joine to it cleave unto the appearance of God therein 1. Joh. 5. 10. 11. Hee that beleeveth on the Son of God hath the witnes in himselfe hee that beleeveth not God hath made him a lyar becaus hee beleeveth not the record that God gave of his Son
deale of yea nought elce but ill-will destruction yet thus malicious do the crooked conceits of some men render Wisedome but I had rather beleeve the Testimony which the Apocrypha givs of wisedome That she is not subject to hurt ready to do good and kind to man sted fast and sure the very breath of the power of God a pure streame flowing from the glory of the Almighty into which therefore no such defiled thing as cruelty or dissimulation can fall And this I am sure is most agreeing to the Testimony which the Evangelists and Apostles give of Christ that he came not to do hurt to any but good to all not to condemne primarily but to save So let every man mind that which convinceth him of his folly in secret expostulats with him about it saying how long wilt thou love this evill way of thy owne heart and lovingly adviseth him kindly woeth him to turn at the Reproofs of instruction if he intends to get in to the way of life or witness the out-pourings of the spirit of wisdome upon him Consonant to this is Amos. 4. 13. Loe he that formeth the mountains and createth the wind or the spirit and declareth unto Man what is this thought c. The Lord the God of Hosts is his Name He that created the spirit for so the Hebrew word also signifies and so the Septuagint renders it the spirit of man the same upholdeth it to this day dwelleth within it in his owne divine seed and principle and in it it is that Man lives and moves and hath his being This is he who sheweth unto Man unto Man indefinitly that is to Mankind to every Man his thought what it is what his heart soule mind spirit runs out after and the Lord God of Hosts saith the Prophet is his Name Now the thoughts of man are within him hid from every eye save that which is so inwardly present every where that all things are naked and bare before him and the thoughts being thus within can not be shewne unto man but by an inward conviction even there where his thoughts are and he that doth thus convince man within of that which is within must be within and there exercise and manifest his convincing power and every man that cometh into the world having that in him that thus sheweth him his thoughts as there is no man that lives that hath it not and the Prophet asserting that he which doth thus shew unto Man his thoughts is no other then God himself the Lord God of Hosts who created Man and his spirit out of which his thoughts arise and consequently knoweth them all It doth most necessarily follow that this God who searcheth the heart and tryeth the reines is in every man that cometh into the world This is so cleare and consequentiall that no reasonable Man that considereth it in an un-prejudicate mind can deny it But this Doctrine is further confirmed by God himself 6. Genesis 3. My spirit shall not always strive judge plead or contend in man for that he is flesh c. Thus is it in the Hebrew and thus it ought to be rendred rather then with Man and it being so what 's more plain from these words of God himself concerning the wicked old world Then first that even to this unbeleiving ungodly generation who by their impenitency had provoked God to repent that ever he had made man and to resolve now to cut of mankind He God had first given them a day of visitation in which he did strive plead and contend with them by his spirit in them before he gave them up to destruction And secondly which naturally flowes from this that that which strives and judges for God in Man and pleads Gods righteous cause with man in the secret of his heart and conscience is not a bare meere naturall light as the dark dreaming Divines of our days do say which can not save but onely condemne destroy and leave without excuse But is the very salutiferous spirit of God himself which created man and alone hath power to save or destroy him as he answereth the long-sufferance and goodness of God which the Apostle saith leads to Repentance or despiseth it and sets it at naught But as plaine as this Testimony of God himself is in the case yet because it thwarts the preconceived opinion of these men and overturns the whole fabrick of their Divinity and Analogy of their faith so called it must not be suffered to passe under a double vayle First of an ambiguous translation of the words Secondly of a misty meaning put upon the words so ambiguously translated on purpose to make way for it viz. That God did not strive with this ungodly world by his spirit in themselvs but onely by the ministry and preaching of Noah And for both these they have their somewhat-to-say First as to their translation they say The Hebrew language is concise and so by one word in it many words in other languages are often times expressed and that particularly this word by me precisely rendred in signifies also with from among by and sometimes into Answer The Hebrew language is not so concise but that it hath proper words for every one of those English words and in the Greek and Latin languages how copious soever they be the same Word hath divers significations yet it follows not but that both in those languages and in the Hebrew these words have their most naturall and proper signification which must be kept to unless some weighty Reason requires an other word to be used so that as to the traslation this is First plaine from their owne concession that the word doth signify in as well as with in the Hebrew language and so I have as much ground from the Hebrew to render it in as they can have to render it with And Secondly I do assert and any man that is but a little skild in the Hebrew Grammar knows that in is the very proper most naturall signification of the word and consequently if the sence doth not command another word to be used as it doth not here in is to be kept to although with be as good grammaticall sence and as proper a word if it were not ambiguous to express the mind of the spirit of God by in this place for when the Lord striveth in any man by his spirit he striveth with him But becaus with seems to leave some scope for their gloomy glosse That God onely strove with them outwardly therefore in which puts it out of all controversy that the spirit of God strove with them in themselvs is to be kept to in being as much the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or of in in Latin when the sence doth not necessarily require another word And thus the Septuagint The Vulgar and Interlineary Versions whose opinions in Religion did not sway
and so become the Sons of God who were not Object 5. Unconverted men are said to be without God and without Christ in the World And Rom. 18. 10. It s said If Christ be in you the body is dead c. Therefore Christ is not in all nor any of the unconverted in a saving way Answ. The former answer suffices here again Christ is not in the unconverted by faith by union and enjoyment c. this being the proper state of the Saints But he is in them according to that in-being and presence which by his influence upon them prepareth for union c. For how is elce any unconverted man ever converted but by the in-being of Christ and his coming to them while unconverted he visits men while in spirituall Egypt and coms unto them in that state to lead them out of it but many do not follow him as the words of Christ do most plainly import I am the light of the world he that follows me shall not abide in darkness but c. So some follow and some follow not yea he said to the very unbeleevers while ye have the light beleve in it Jo. 12. 36. And the slothfull servant is said to have RECEIVED his Talent Though he hid it in the Earth according to which Christ said from him that hath not shall be taken away that which he hath How could he be said to have received it and how could he again be said not to have it if the words have and receive did not admit of Various significations Object 6. It s said the naturall man receivs not the things of the spirit of God c. neither can he know them Therefore c. Answ. The things which the Apostle here speaks of are relative to the things mentiond 1 Cor. 2. 9. which eye hath not seen nor eare heard neither have entred into the heart of man which God hath prepared for them that love him which things Viz. the peace and joy of the holy Ghost and sweet fellow ship of the Saints with God things thereunto pertaining the naturall man or man in his naturall state receiveth not nor can he so much as know them And what wonder while he is in a state uncapable of them But there are other things and those of God too which they may receiv and know Viz. the things of his Judgment qualified with mercy which are preparatory to their conversion and restoration which are proper to their state and condition But the conditions of the Saints and things thereunto appertaining none can know till they come to be Saints themselvs And then they will have an eye to see and heart to understand even those deep things of God Object It s said unto the Saints Heb. 10. 32. after ye were enlighted yee indured a great fight of afflictions which imports that once they were not and onely the Saints are enlightned Answ. No such matter it onely denotes a two fold enlightning and that the unconverted are not so or in that sence said to be enlightned as the Saints For there are diversity of illuminations ministrations and operations but one spirit one word one power one saving light and grace common to and working in all according to their respective states and conditions Thus the Saints are inlightned to see and know the things proper to their state and others to see and know the things proper to theirs but not the conditions attain ments and enjoyments of which at presen they are utterly uncapable being onely capable of knowing their own conditions and things that are preparatory and of tendency to their sanctification or becoming Saints Object Christ saith he prayeth not for the world therefore he doth not savingly enlighten them Answ. The word World is either understood relatively as a society and fellowship of men whose Government Dominion and course of life is directly contrary to the Government Dominion way of Christ and the course of life and conversation of his Saints And thus the world and the Church are diametrically opposit to each other So that in this sence Christ prayeth not for the world for that were to pray for the upholding and continuance of wickedness which is as it were the band which knits the World together into a body incorporate against Christ. But this nor he nor his do pray for but against Or the world is singly understood of men living in the world in a naturall condition and thus he prayeth for them that they may be converted and beleeve as John 17. 21. and he prayed for his enemies when he suffered upon the crosse But they say If he prayed for the world then the whole world should be converted for the Father heareth him alwayes Answ. He prayeth for the world in a submission to the will of God who willeth all men to be saved not absolutly but in relation to their beleeving by which will of God to save them all men are visited with such an houre and power of the love mercy and grace of God that they may beleeve And for this Christ prayed and all the Saints do pray even for all men that they may be more and more so visited for this is good and acceptable unto God 1 Tim. 2 1 2 3 4. Object 9. Christ dyed not for all men therefore c. Answ. I may well form the contrary Argument Christ dyed for all men therefore he hath savingly enlightned them For that Christ dyed for all is most expressly affirmed 2 Cor. 5. 2. Hebr. 2 9. compared with 1 Tim. 2 6. But say they the word all is here to be taken not for singula generum but genera singulorum i. e. not for every particular but for some of all sorts Answ. For the refutation of this fond fancy I refer the reader to the above Arguments espetially to Argument 1. 5. 7. Pag. 12. 31. 32. 38. 39. Where it is at large proved that by all is to be understood all particulars But they further Object If Christ had dyed for all then all should be justifyed and saved or elce his death would be in vaine and of no effect unto many And Rom. 8 34. it s said who is he that condemneth it is Christ that dyed Answ. We say not nor ever did that all the benefits of Christs death come upon all for the benefits of Christs death are many whereof some come onely upon some others upon all Viz. Justification and the things accompanying it do come onely upon them that beleeve but the free gift or grace is come upon all not whereby all are actually justified but whereby they might beleeve and be justified Nor doth the unbeleef of some make the death of Christ of none effect For it hath its effect to render them without excuse as guilty of the body and blood of Christ. And thus is that other cavill answered If God willed all men to besaved then his will should be ineffectuall because many are not saved For God willeth not
all to be saved absolutly but conditionally ex parte Objecti upon their beleeving And whereas it is again by them objected Either God willeth them to beleeve absolutly or conditionally Answ. We say conditionally Yet not so as if God required any thing to be done by them previous to their beleeving But upon their non-resistence of his operation when he worketh in them For when the Lord appeareth in that divine seed which he hath sown in all men to produce in them the very act of beleeving and to draw the will of man along with him to concur therin some do resist even when their bands are so far released that they might yield Thus we say that God willeth all men to beleeve upon their non-resistence of him when he works in them to the producing faith which is a being passive and not active For before faith they cannot be active to any thing that is good Hosea 11 4. Object 10. This doctrine seems to hold forth that all men even the unconverted have free will whereas according to the Scriptures testimony all unconverted men are in bondage and captivity so that they cannot do the things that are good Answ. Any freedom that men wholly unconverted may be said to have must be understood passively not actively For indeed in that state they cannot act that which is good but they can forbear to resist that which works in them towards their conversion And yet even this passive freedome is not of or from themselvs but of and from the Grace of God But some will perhaps infer from hence that they have an active freedome because beleeving is a being active and according to your Doctrine say they they may beleeve Answ. None can beleeve but as faith is wrought in them by the operation of the Spirit of God in his own seed by which they not resisting it faith would certainly be begot in them And in this sence it may be truly said they may or can beleev And though the soule be truly active in its faith afterwards yet at its first beleeving it may rather be said to be passive then active For what is its first beleeving but a suffering the seed of faith to cleave unto and unite with it And thus the first step of beleeving in Christ is called a receiving him which may be taken passively Now at the souls first beleeving it receivs power to be active and to act from a free will that which is good which freedome it doth not receive all at once but it groweth in the soule according as its faith groweth which beginneth in a very small thing nor can the soule beleeve at all times but only at such times as the Lord by his Spirit in his own seed breaths and movs upon the heart Object 11. By this Doctrine it seems that the reason why one man is converted and another not is to be imputed unto man himself and so he should make himself to differ from another contrary to the Doctrine of the Apostle 1. Cor. 4. 7. Answ. No such thing The reason being always to be imputed to the principall cause which is God and man at best but the instrument in his own conversion whatsoever he doth so as an instrument it is all from God and not of himself So that as for him the difference is to be imputed to God for man neither hath nor doth any good but what he hath received from him Object None have saving Light and Grace but the Elect all others being by God passed by and reprobated from all eternity Answ. That there is a decree of election and reprobation and that from everlasting we grant but in another sence then the Nationall teachers do assert it The understanding whereof the Lord by his spirit hath given us on this wise There are two seeds one elect and of God the other Reprobate and of the Divell the divine seed which is elect is that seed of which we have said that God hath sown it in every man that comes in to the world who so now cleave to this elect seed in true faith and persevere so to do to the end of the day of their tryall and temptation these are the elect of God who are chosen of him before the foundation of the world as fore knowing and fore seeing them in unity with this seed which is Christ in whom they are therefore said to be chosen Ephes. The reprobate seed is that seed of darkness and unrighteousness in men which is of the Divell They now which cleave thereunto and continue in unity therewith till the day of their visitation from the Lord expire they are the Reprobate whom God from everlasting did fore know would reject his elect and cleav unto this Reprobate seed to the very end of their day and so accordingly did reprobate them Thus then though the decree of Election and Reprobation be from everlasting yet it respects men not simply as men but as finally adhering and cleaving to the elect or reprobate seed So that none are at first passed by but all are once visited with a day of mercy and grace wherin it is possible for them to be saved But this their odd Doctrin that God hath altogether passed by all those that perish without ever making salvation so much as possible to them they indeavour to prove from these Scriptures Rom. 8 29. Rom. 9. Act. 13 48. Jud. 4. John 6 37. Which Scriptures they wofully wrest and wring to that purpose as I shall shew in the vindication of each of them And first to the first Rom. 8 29 30. From whence they would infer that none are called with a call sufficient to salvation but who are predestinat and justifyed because the Apostle saith for whom he did predestinat them he called and whom he called them ho did Iustify c. Ergo none are called Viz. Sufficiently c. But who are Iustified Answ. There is a more generall call whereby unconverted are called unto faith and renovation And there is a more speciall call and Vocation proper onely unto the converted wherby they are called unto the glorious liberty of the children of God being called the Sons and Daughters of the living God and so called unto such things as do pertain to such a state of which calling many Scriptures do speak as Rom. 9. 26. Eph. 4. 1. 4. 2 Tim. 1. 9. Hebr. 9. 15. Jud. 1. 2 Pet. 1. 10. of which speciall calling this place by them adduced is to be understood For whom he predestinated them did he thus call his people the children of the living God his Sons and Daughters and all these he justified Yet according to that Generall call many are called who are not predestinate for it s said many are called but few are chosen Yea I have already proved that all are called by God in their dayâ—… and to say that God calls any insufficiently is to reflect both upon his goodnes power and righteousness The next
3. 35. and there is a more speciall giving which is onely applicable to the Saints Who are his children and these cannot but come unto him as Peter said Lord to whom shall goe but unto thee c. There are other places urged by them but these adduced are the most usuall and the answers given unto them will being rightly applyed suffice to any other so that who judge of this matter according to the witness of God in their hearts and do therein ponder the Scriptures will find the Doctrin of the Nationall Teachers concerning Election and Reprobation not to be according to the truth nor Scripturall but indeed a most pernicious Doctrine to the hindring of the growth and spreading of piety in the world as may appear from what is already said I shall now descend to weigh the few small Reasons they have and usually give for their adhering to so absurd an Opinion First then they say if election be according to faith foreseen then it is not free Answ. It followeth not at all for election is free though it be not without respect to faith even as justification is free which themselvs say is not without respect to faith They must then either deny justification to be free or say that it hath no respect to faith or confess that election is free not withstanding its respect to faith Secondly they argue if Election and reprobation be according to faith foreseen then something in the creature was the moving cause of Gods decree Answ. Nor doth this follow For though men beleeving be the object of the decree of Election yet they are not the moving cause thereof in like manner men unbeleeving are the object but not moving cause of reprobation Unbeleef is indeed a cause of the Destruction of the wicked which destruction is decreed so is also faith an instrumentall cause of the salvation of the Saints which is also decreed but not of the decree of God which hath no cause without himselfs And by these Answers any other reasons they bring may be confuted Object 13. If saving grace andilight were given unto all then all should be saued otherwise grace were not effectuall as not having its efficacy Answ. It followeth not grace is effectuall and hath its sufficient efficacy in that in its own nature it is able to save all who do not resist it even as Physick may be very effectuall to cure such and such diseases if duly applyed and yet if it be not permitted to have its due operation it may not onely not cure but kill But more over grace hath its efficacy in all in that it makes all inexcusable who do resist it and persist in their gainstauding And thus it tendeth to the glory of God in their condemnation But say some a morall suasion is sufficient to leave men without excuse Answ. I deny it For nothing can render men unexcusable but that which being improved can excuse which no morall suasion can doe Object 14. Saving light and grace is irresistible therefore it must have its effect to salvation Answ. That the Lord may work irresistibly in some we deny not but that he doth so work in all that are or may be saved is the meer brain-sick fancy of these men and contrary to the tenor of the whole Scriptures which complain of mens resisting the holy Ghost withstanding the truth holding it under in unrighteousness crucifying the Lord of glory in themselvs doing despite unto the Spirit of Grace oppressing and choaking the good seed c. What is more effectuall then the sun and then fire unto which Christ the word of grace and tru light is compared yet what more easily resisted then the light of the sun without all pains by the bare wink of the ey And fire though suffered to break out to a flame can be quenched To divers other naturall powerfull causes which have efficacy enough in them to procur their proper effects if not impeded is this word of grace compared Object 15. It s said of some that they could not beleeve Jo. 12. 39. Ergo c. Answ. True but no where is it said that from the begininng they could not beleeve Yea the very reason why they could not at that time beleeve is expressly rendred by Matth. 13. 13. because they had closed their eys and in seing did not see for which cause the Lord being provoked gave them up read v. 14. 15. to hardness of heart that they could not beleeve Object 16. God so hardned Pharoahs heart that he could not obey the Lord and let the people goe Answ. True again but where is it said that Pharoahs heart was so hardned from the beginning of the time that he was capable of understanding no where Pharoah had provoked the Lord by his cruell oppressing the Israelites causing their male children to be killed a just provocation of the Lord thus to give him up to obduracy of heart so that he could not obey Now we never said that all men may beleeve and obey the Lord at all times but onely at such times and seasons as the Lord breaths and moves upon them within the day of their visitation Object 17. It s said of the People of Israell Deut. 29. 4. The Lord hath not given you a heart to perceive and eys to see and ears to heare c. Therefore he had not given them all saving light and grace Answ. It follows not for the perceiving heart seing eyes hearing ears are the effect of this saving light and grace onely in those in whom it is not resisted Now God had given his good Spirit to instruct them Nehem. 9 v. 20. but they rebelled against and vexed his holy Spirit Isayah 63 verse 10. But some would fain limit these words only to those who prophesied or at least to the faithfull unto whom God gave his good Spirit to in struct the people which they rebelled against not in themselvs but in the faithfull who did instruct them Answ. This cannot be for it had been to no purpose to give his good Spirit unto the teachers to instruct the people if no measure of the same had been given to the people to learn For as none can sufficiently teach the things of God without the Spirit so can none can truly learn them without it Again so far as any man resists the Spirit of God in another he first resists it in himself yea it is said expresly they tempted God in their hearts Psa. 78. verse 18. And it is already proved that the manifestation of the Spirit is given to every man to profit withall Object 18. Some are said to have no light in them Isayah 8. 20. Answ. According to the Hebrew even as the margent intimates it is thus because they have no morning in them Now its true all have not the morning light in them which imports the day star to be arisen but with many it is as it were midnight for darkness yet the light