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
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
hearing by the word even that word which was in their mouth and in their heart therefore hee adds But I say have they not all heard Yes verely the sound went into all the earth and their words into the ends of the world which words hee citeth out of the 19. Psalme where they are understood of that Universall language which the Heavens and Firmament Day and Night hath unto all men even all particulars without exception and are not cited by him for that end to prove that the visible creation did preach the Gospell unto them in the living clear powerfull Ministration thereof for that it cannot do but hee maketh use of them by way of allusion to signifie that as Universall as the language of these creatures was unto men outwardly even so universall was the language of this Word of faith which is Christ the Messenger of the everlasting Covenant sent to preach unto men in the inward even unto all without exception of any so that all among the Gentiles have heard this Word both Beleevers and Unbeleevers Now as concerning the Beleevers it is certaine for how could they beleeve in him of whom they had not heard and concerning Unbeleevers it is as evident from the Apostles words who saith They have not all obeyed the Gospell for Esaias saith who hath beleeved our report Now Marke the Apostle doth not say They have not all obeyed the Law of nature or the Light of nature but they have not all obeyed the Gospell so that the very Gospell has beene preached unto all otherwise they should never have beene charged with not having obeyed it Againe hee saith But have they not heard Even that which they disobeyed to wit the Gospell Hee answereth Yes verily their sound went into all the earth and their words unto the ends of the world alluding as is said unto that Universall language of the Heavens and Firmament Day and Night which speaks not only unto some of all sorts of men but to all particulars so that this Word hath had its language not only unto some of all sorts but Universally unto all and every particular otherwise the allusion unto the words of the 19. Psalme had been impertinent Moreover the Apostle proceedeth to shew how the Gentiles who followed not after Righteousnes had attained to Righteousnes even that of faith and yet the Iewes missed of it of which as hee gave the reason in the close of the last Chapter why the Iewes missed of it Viz. Beealls they sought it not by faith so in the close of this 10. Chapter hee further adds that notwithstanding all the high thoughts the Iewes had of themselvs as if they were the onely elect people of God and the Gentils cast of that the Lord had said long agoe I will provoke you to jealousie by a people that are no people and by a foolish nation I will anger you And that Esaias is so bold as to affirme that the Lord was more readily found of the Gentiles then of the Iewes for of the Gentiles hee saith I was found of them that sought me not but to Israel hee saith All the day long I have stretched out my hands to a rebellious and gain-saying people So that though the Jewes weremuch seeking and asking and praying yet they did not find the Lord becaus it was but in hypocrisie they were in their hearts a gainsaying and rebellious people whereas the Gentiles many of them had not such a shew of externall devotion and Prayers but were more righteous in heart before the Lord and so did more readily find him and know him yea and did more readily receive the testimony of truth as it was outwardly published by the Apostles then did the Iewes notwithstanding all their great Profession Oh that the late Professors could read their figure in this at this day Some may object that it s said there 's no difference betwixt Iew and Gentile but the same Lord is rich unto all that call upon him which would seeme to import that such a rich mercy as the grace of God is only given to Beleevers and them that call on his name as it is else where said hee giveth grace to the humble wheras wee say hee giveth grace unto all To which I answer these Scripturs doe not import that hee giveth not Grace to all but only that hee giveth more Grace unto them who beleeve and truly call upon him and are humble even to enjoy his love and the comfort of his holy spirit and to none else yet hee giveth Grace even unto the Unbeleevers and Proud and Forgetters of him that they may become Beleevers and true and humble Seekers of him as many have become such who were as bad as any but who doe resist the Lord and the Grace offred and continue so doing till the day of their visitation passe over them the Lord ceaseth any more graciously to visit and hee causeth the same word by which they might have beene saved had they beleeved to become their condemnation becaus of their unbelief And here I desire the reader to observe that the Grace held forth both in this place and all others aforsaid is the very Grace that is evangelicall being the word of faith and the Light which is to be beleeved in and no other Grace making salvation possible to all men doth the Scripture declare of So that it may plainly appear that the universall non-evangelicall grace which Papists and Arminians speake of is but a figment and not the truth which is owned by us Argument 7. From Titus 2. 11. 12. compared with 1. Corinthians 12. 7. FOR the Grace of God that bringeth salvation hath appeared to all men or as in the translation of Beza himself hath shined in upon all men teaching us that denying ungodlines and wordly lusts wee should live soberly righteously and Godly in this present world c. And this hee gives as the Reason why Titus should exhort ALL those among whom hee lived unto Temporance Righteousnes and Godlines old men old women yong men yong women and servants c. even becaus the grace of God had appeared not unto them only but unto all men which taught them the same things inwardly as they who were sent of God did teach and exhort them unto outwardly and did not only teach men to deny and forsake the evills and lusts of the world but did appear bringing along with it a power to save from these things and indeed this is the very foundation and fundamentall ground of all outward teaching and instruction and exhortation in relation unto the things which pertaine unto Holines and Godlines that there is an inward principle which is the free grace or gift of God planted in every man to answer and witnes unto the truth of the things which are outwardly taught and exhorted unto even as face answereth unto face in a glasse by and through which inward principle the true Teachers and Ministers of Iesus
it as Universally and so the Parallell runs betwixt universall and universall and not betwixt universall and particular and it is contrary to the nature of Parallells to be narrower one way then another But say they The Parallell holds thus That as all in the first Adam or who are begot of him doe receive hurt and Iudgement is come upon them all to condemnation even so the free gift is come upon all who are in the second Adam and are begot of him unto Iustification of life And thus as Adam is the head of all sprang from him so Christ the second Adam is the head of all sprang from him who conveyeth life and spirit unto them all As Adam hath conveyed death unto all who are come of him by ordinary generation To which I answer The free grace or gift which cometh by the obedience of Christ doth not find any of the children of men in Christ or begot of him according to the new birth for when it first cometh upon them it findeth them without God and without Christ in the world with Adam in the fall and therfore the Parallell can not run according to what is alledged above as to say even so the free gift is come upon all who are in the second Adam and are begot of him for none are in him nor begot of him upon whom the free gift first cometh but it cometh upon Unbeleevers that therby they may become Beleevers and upon the Unbegotten that therby they may be Begotten and upon them who are out of him that therby they may come to be planted in him And as to what is said of Adams being the head of all as they are come of him and of Christ his being the head of all come of him it holds good But this further is to be considered how Christ is the head of men for somtimes hee is called the head of the body which is the Church and somtimes the head of every man as it is 1. Cor. 11. 3. Now after what manner did Christ become the head of his Church who are the Saints not by finding them Saints when hee first came unto them and so joining them unto him as finding them a sutable body for such a Head No no for hee found them not Saints but ungodly and unrighteous and hee was given of the Father as a head full of Grace and Truth to begett them to be the Saints and children of God that so they might be a sutable body for him as their head And thus hee is the Head of the Saints by union and comunion they are joined to him and receive life and spirit from him as the Members doe from the Head and they doe serve and obey him as their Head and thus hee is the Head of none but the Saints But againe de jure i. e. of right hee is the Head of every man whom every man ought to receive and acknowledge for his Head and give obedience thereunto as the Members doe unto the Head and therfore it is that the whole world shall be judged by Iesus Christ and who have received him as their Head shall receive the reward of eternall life and who have not received him but denyed that obedience and subjection to him which the Members ow to the Head shall be punished with everlasting destruction becaus of their rebellion and disobedience Now there is such a mutuall Relation of duty betwixt the Head and Members that as the Members are bound to serve and obey the Head so the Head is bound to convey that influence of life and spirit unto the Members wherby it is possible for them to doe all things which the Head requires And from hence I thus argue Seing Iesus Christ is the Head of every man de Iure i. e. of right and is given of the Father to be the head of all men and hath received that power and authority from the Father to be the head of all men de Jure Therfore hee is bound from the Relation hee hath unto all men even all particulars as their head to convey that influence of life and spirit unto them wherby it is possible for them to doe all things hee requires of them And consequently the free gift is conveyed unto them wherby it is possible for them that they may be saved and so hee is justly called the second Adam in that hee is the Head of all men from whom a spirituall seed is conveyed unto all men even as the first Adam was the head of all men from whom a naturall seed was conveyed But say they If the free gift had come upon all particulars then all would have beene justified 1. Becaus it is said that the free gift is come upon all unto Iustification of life 2. Becaus by the disobedience of the first Adam condemnation is come upon all and therfore if the free gift is come upon all particulars then Iustification is come upon all Answer to the 1. becaus it is said the free gift is come upon all unto Justification of life it will not follow that Justification it selfe is come upon all for it is not said Justification is come upon all but the free gift is come upon all unto Iustification which imports that Iustification is the effect which the free gift would produce were it received by faith but now all doe not receive this free gift by faith and therefor it doth not produce this effect in all And to the 2. I answer denying that by the disobedience of the first Adam simply condemnation is come upon all for the Scripture doth not say so but thus there is somewhat by his disobedience come upon all unto condemnation which somewhat is the seed of sin that is transmitted from Adam to all his naturall posterity and doth produce condemnation as its fruit and effect wher it is obeyed and yeelded unto and suffred to spring up but in none else Morover the Apostle saith that where sin did abound grace did much more abound but if grace hath not come upon all as universally as sin Viz. the seed of sin aforesaid then grace should not have so much abounded But now it hath much more abounded or superabounded which therfore it is justly said to have done inasmuch as it hath given to every man that coms into the world a possibility to overcome sin and the power thereof for that which is able to overcome in all is more superaboundant then that which is overcome or may be overcome in all And though this seed of Grace and of Righteousnes suffer in many for a time yet in due tyme the Lord will raise it up in all and crowne it with dominion over all unto the Salvation of all who have received it in saith but for the everlasting destruction of them who did not beleeve nor were obedient thereunto Argument 6. From Rom. 10. THE Apostle Paul in this 10. Chapter doth againe fall upon this Subject to compare the Iewes and the
and this is the record that God hath given to us eternall life and this life is in his Son Now what US is this to whom God haâ—…h given eternall life Surely both hee who beleevs and hee who beleevs not for thus hee who beleevs bears a true witnesse and testimony unto the record of God holding forth that eternall life which is given him in a true beleef thereof and confession thereunto in word and deed but the Unbeleever is a lyar and why so becaus that God has given him eternall life but his unbeleeving heart saith No hee hath not given it unto me As now if I should give a thing unto a man to make use of and hee burieth it in some place and denyeth that hee ever had such a thing from me hee would be a lyar so the Unbeleever by his unbeleef denying the gift of God which is given unto him hee lyeth But now if this gift which is eternall life had never beene given unto him hee could not be called a lyar for to lye is to deny that which is true therefor it is true that God hath given him eternall life viz. in the seed which would have brought forth life in him had hee beleeved And thus the slothfull servant who hid his masters mony in the earth was a lyar in that hee said his Lord was a hard Master and that what hee had given him was not sufficient enough so did not beleeve the record viz. that God had given him eternall life Acts. 26. 18. 23. Paul saith he was sent of God to turne the Gentiles from darknes unto light even unto Christ who lighteth every man that cometh into the world whom Paul here preached that hee did suffer and rise from the dead and did shew light unto the people and to the Gentiles and yet when Paul first came unto them they were in unbeleef and darknes Now it is great ignorance and darknes for man to say that this light which Paul turned them unto was not within them for they might as well say that the darknes and power of Sathan from which he was to turn them to God was not in them and seeing hee turned them to God sure it was that they might find him and his light and liâ—… in them for wee cannot find God to the salvation of our souls but in our selvs becaus the light which gives the knowledge of the glory of God shines in the heart 2. Cor. 4. 6. And wee never find that Paul directed the Gentiles to seek God on his light otherwise then aâ—… near even in their hearts Morover out adversaries confesse that which is meerly outward is not sufficient unto salvation Hence I thus argue The Apostle was to turne them to that which was sufficient unto salvation Therfor it was the light which is of a saving nature that was in them the consequence is plaine from our adversaries confession aforsaid that nothing meerly otward is sufficient unto salvation the Antecedent is proved from this that he turned them to that wherby their eves might be opened and they niight receive forgivenes of sins c. Againe the Apostles wer able Ministers of the New Testament not of the letter but of the spirit and so they directed people unto that which was sufficient for salvation they both ministred from the spirit in themselvs and directed the people to whom they preached unto a measure of the same spirit and to the light and life thereof in themselvs Joh. 16. 7. I will send the comforter unto you and when hee is come hee will reprove the world of sin of righteousnes and of judgement of sin becaus they beleeved not in me c. This answereth unto what is said immediately above as the Apostles did preach from the Spirit of God and of Christ in themselvs so they directed the world unto a measure of the same spirit in themselvs which was given to the end their ministry might prevaile in the world for had not the spirit beene given to convince the world and bear testimony unto the truth published by the Apostles they could have had no encouragement to preach but this was their encouragement that the spirit was sent into the world wherby the whole world should be convinced and so either saved or left without excuse Now it is very observable that hee saith hee shall reprove the world of sin becaus they beleeved not in Christ wherby it is manifest that the great sin of the world is unbeleef for which it is reproved But if the world be reproved for that they did not beleeve in Christ then certainly they ought to have beleeved in him and if they ought to have beleeved in him hee hath beene given and held forth unto them in such a way as was sufficient unto salvation for no man can be bound to beleeve in that which coms not in a sufficient way and under what smaller terms could hee be held forth unto them then as making salvation possible unto them which yet is only possible through an inward principle 2. Cor. 13. 5. Know yee not your owne selvs how that Christ is in you unles yee be reprobats This Scripture holds forth that Christ is in all men unto salvation who are not Reprobats Now none are simply Reprobats but whose day of visitation is past and their house left desolate its true the state of unbeleef and impenitence is a state of of reprobation and so those who are in it may be said Secundum quid or in so farre to be reprobate but none are or can be said to be simply Reprobats but who remaine in unbeleef and impenitency after their day of visitation is expired for while their Day remains in which salvation is possible unto them and wherin the Lord visits them and strives with them for their recovery they cannot be called simply Reprobates for reprobate is as much as left or rejected of God whom the Lord hath ceased to deal with in order unto their salvation yea and even our adversaries affirme that all Unbeleevers and unconverted are not reprobated Hence I thus argue that therefor at least Christ is in some unbeleevers and uncoverted becaus hee is in all who are not Reprobats and that unto salvation for otherwise hee is in the very Reprobats viz. unto condemnatiom and yet they deny that Christ is in any unto salvation who are unbeleevers and unconverted which is proved against them Now if people wer convinced that Christ wer in any unbeleevers and unconverted unto salvation this would be a great step unto their being convinced that hee is in all unto salvation within a day or time of visitation given them of God for that the greatest objection they commonly make is that Christ is in none in a saving way but who beleeve which is here proved false for hee is in them who beleeve not in a way to save them from unbeleef as many can witnes who now beleeve but were once unbeleevers and
as a father c. then certainly he doth reveal himself in such a way in some measure For how can they beleev in him of whom they have not heard and how can they hear without a preacher and who is this Preacher that all nations must hear but the word of God seeing all never heard any outward Preacher And seing its the duty of all to call upon the Lord what should they call upon him for if not for saving-mercy healing and quickning mercy if not for salvation and for that which is sufficient to save them should the soule when it s to seek the Lord onely seek him for the things pertaining to the body and neglect to petition for its self that it may be saved from sin and wrath from death and evill Now if the soule may yea ought to pray for these things must it not pray in faith beleeving it's possible to attain them if the soule in its seeking must so beleev then are they attainable at least Elce the Lord should require men to beleev a lye and that which is false even to beleev that to be attainable which is not so if salvation be not at least possible to every soule in a day of visitation but to say that God requireth any man to beleev a lye is injurious unto the veracity and righteousness of God which his witness in every Conscience declareth Some may say Arminius argued thus for universall grace having just such an Argument To which I answer if it were so I have not received it from him but from the Spirit of truth wich hath let me see the truth of the thing in my owne heart and any that are acquainted with Arminius his writings can not but see that I prosecute it not in his way But in another more convincing and which hath a deeper reach to the inferring of grace universall Evangelicall de primo given unto all wich Arminius never pleaded for nor affirmed But it may again be objected that this seems to contradict another principle which we hold Uiz. that wicked men should not pray To which I answer No such matter for we onely say that wicked men abiding in wickedness impenitence and unbeleef ought not to pray but first to repent and beleeve and then pray Argument 4. From the very Nature and intent of the Gospell THe very Nature summe and import of the Gospell is glad tydings of salvation unto all people holding forth the Good will of God towards them pointing at and directing them to a principle by closing with which peace and reconciliation with God is obtained and the forgiveness of sin received And thus did the Angel of the Lord publish the Gospell unto the shepheards at the nativity of Christ according to the flesh Behold said he I bring you Good tydings of great Ioy which shal be unto all people Luc. 2 20 19. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Glory to God in the highest and on earth peace Good will towards men According to what the Lord said unto Abraham in his day in thy seed which is Christ shall all the Nations of the earth be blessed Object But our Adversaries according to their old corrupt glosse say that by all people is to be understood not all particulars but some of all sorts Answ. This is manifestly contradicted by another principle of their owne Viz. that immediate Revelation is ceased From which and their concession that the Gospell is really glad tydings and holds forth the reall love and good will of God unto some I thus argue ad hominem as they speak If the Gospell be no otherways glad tydings to any but as it is to all and every particular then it is glad tydings to all and every particular But the first is true Therefore the latter The connexion of the first proposition is so cleare that nothing needs to be said to it The second proposition Viz. that the Gospell is no otherwise glad tydings to any then to all and every one in particular is thus proved The knowledge that any particular among you can have of the Gospels being glad tydings unto them and holding forth the love and good will of God towards them is either because they know the Gospell to be so universally to all and every one or elce because of some speciall immediate Revelation from God assuring them that though the Gospell be not glad tydings unto all men but that many are yea the far greater part of mankind excepted yet it is so to them in speciall God having revealed it unto them by name that they are included in that particular small number to whom the Gospell is glad tydings But this way you wave as denying immediat Revelation Therefore must run to the former there being no third way conceivable And indeed upon that ground it is clearly deducible for if the Gospell be glad tydings to all particulars then any particular may without hesitation conclude it so to him For from the universall to the particular or particulars is a most certain and infallible consequence As for example I or any man may conclude our selvs as descended from Adam because all men universally are so And on the contrary from never so many particulars if there be any exception of but any one it doth not follow unto any particular whatsoever So no man can conclude himself descended from Abraham because 't is most certain many are so Just thus if the Gospell be onely glad tydings unto many and not unto all and every particular it follows not that it is just so to me or thee For that it is as probable that we may be among the secluded as included if the Lord hath not particularly revealed it to us Now before any man can beleeve the Gospell it must be held forth as a thing certaine and as such must be made knowne unto him For what is a mans faith but the particular application of the Gospell or thing therein held forth unto a mans self or mans laying hold on the Grace offered and beleeving that it belongs to him Which he can never doe untill it be so made knowne to him and that certainly not by faint or rash conjecture For true divine faith relys not cannot leane upon meer conjecture but onely upon certainty And herein faith differs from Opinion which always relyes upon conjecture and therefore is but faint and fluctuating weak and feeble as is the foundation upon which it relyes Wheras that certainty which is the right basis and foundation of true faith is strong and can never faile Again the Gospell can not be glad tydings to any further then it is certainly known to belong to them because uncertain tydings can never be glad tydings the uncertainty thereof so hindring the heart in closing there with that it cannot come to have joy therein but is rather kept in an anxious sadness till it knows the certainty of
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
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
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
teach not from the Light of God in them all books writ not from the light are unprofitable vaine But though the outward teachings which proceed from the light are truly profitable yet are they not of such absolute necessity as if God Christ could not be knowne where the outward occasions of hearing are wanting Besides either this consequence is grossly false and impertinent or John was under a grosse mistake when he wrot to the Christians even to the little children in Christ that they had received from the holy one an unction which was so sufficient that it so taught them of all things that they needed not as an absolute necessary thing that any man should teach them 1 Jo. 2. 27. And yet himself did frequently teach them by word and writing as particularly in that Epistle not onely in generall to abide in that unction and learn of it in all things but many other particular things he exhorts them to and plainly tells them these things he writes not because they had not light sufficient or were in the dark as to them but v. 8. because the true light now shineth in them and because they know the truth v. 21. So far is he from imagining that this would render his writing or preaching vain that he makes use of the consideration thereof as an incouragement why he should and why he did write unto them Object 27. Men receive this Light but as a gift of nature by their naturall birth-right or descent from Adam and our naturall parents Therefore c. Answ. That is false For it is not any gift of nature but of the free grace love and mercy of God neither doth it come unto us by naturall birth right from Adam or our naturall parents but from Jesus Christ the second Adam by whose obedience and righteousness it is come upon all Rom. 5. Object 28. But if that which is sufficient be communicated then it is needless or in vain to depend upon God for the dayly and hourely in comes communications and influences of his Spirit Light and life Answ. What crooked consequence is this who ever said that every measure of life or light communicated is so sufficient for all times states and conditions that there needs no ampliation for times to come we onely say and that truly that there is a measure sufficient given to every man to begin with which doth suffice for the present occasion and the soule that improveth the same well may warrantably expect more and more new and renewed communications and influences of Light and life from the fountain dayly and hourely who is always to be depended upon for them and will give them sufficiently in their season Object 29. This Doctrine that all men may be saved say they hinders Prayer Which they indeavour to evince thus Because David and divers others prayed that God would incline his heart to his Testimonies and unite his heart unto him which signifies that they prayed for such motions of the grace and Spirit of God as should irresistibly produce the very effect and not for such as it might be in their power to resist and render ineffectuall Which is just as if they should pray on this wise Lord so move my heart as that I may be left to my own liberty to chuse whether I will follow thy motion or not Yea according to this Doctrine say some it is in vain to pray at all For what should a man pray for for Grace that 's given him already that sufficient For what then for irresistible motions of the Grace of God Such are utterly inconsistent with this Doctrine Answ. Many words as inconsequentiall and to as little purpose as all the rest The Doctrine of truth is so far from being a hinderance to prayer that 't is a great incouragement to it and the contrary Doctrine no small impediment For if God hath passed by the far greater part of mankind and absolutely decreed to deny them the least measure of his Grace doth not this discourage people in seeking his Grace Seeing if they be of those that he hath so passed by decreed to deny his grace unto prayers wil be to no purpose the decree of God being unchangeable And seeing they do not know but that they be of that great number it is sufficient to make them doubt yea a man cannot but doubt of that which he doth not certainly know and doubting hindereth prayer But secondly if all motions of the Spirit of God be irresistible come by an absolute decree of God why should a man pray for them seing they must and will come whether he pray yea whether he will or not Again though we say grace and that sufficient is given unto all and the Spirit of God moves upon the hearts of all men in a day of visitation yet there is still roome left for prayer that more grace may be given and the motions thereof dayly more and more increased But as concerning praying for motions and drawings of the Spirit to incline and unite the heart to God we are to pray for them as his own Spirit teacheth and moveth us and in submission to his will whether the motions and drawings he is pleased to put forth in us be more or less strong according to his good pleasure Nor do I deny but the Lord can so move the hearts of men as to leave no place for resistance but all his motions are not after that manner As for example a man is assaulted with a temptation he prays to the Lord either to remove it or preserve him from yielding to it And the Lord answereth him as he did Paul my grace is sufficient for thee ought not this man to acquiesce in this answer And if he find grace sufficient given to withstand the temptation so that if he be on his part diligent to use it he shall certainly be preserved it is a good return of his prayer But again we are to consider that 't is one thing to pray that the Lord would give us such motions of his Spirit Grace as we cannot resist and would so preserve us from the temptations that we cannot yield unto them And quite another thing to pray for the motions of the grace Spirit of God that I doe not resist them nor yield to the temptations For actually not to resist and not to be able to resist are things very different from each other And this we may very warrantably pray that the Lord would so assist us by his grace and good Spirit that we resist not the good nor yield to the bad and so do not sin against the Lord in which prayer thâ—…re is an act of resignation in the soule freely resigning up that propriety of its will by which it might will any thing contrary to the will of God And for as much as an unpeccable state is attainable we may pray for it as we do for other good things
in which thou art happy and rich wanting nothing all thy life long quiet injoying much rest But what shall I do who cohabit with continuall slaughters c. who if I would live in the desert my Lievtenants would not suffer me and though they would being in this state it is not lawfull for me to quit them for how shall I defend my selfe before God who hath assigned me this Lott But thou reverend old man and servant of God for these words of wisedom where with thou hast helped and rejoyced me dehorting me from war receiv thou my presents and despise me not I am affected with kindness honouring wisedom so commanded his servants to bring forth gold severall sorts of array bread and oyle Which Dandamis beholding laughed saying to Alexander Perswade if thou canst the birds about the woods to receive thy gold and sing the better for it but if thou canst not perswade them nor shalt thou ever perswade me to be worse then they I therefore receive no unprofitable present which I can neither eat nor drink nor do I serve soule-hurtfull riches c. Here 's nothing in this desert to be bought with gold For God gives me all things freely c. selling nothing for gold but freely bestowing all good things and even the mind on those that freely accept it c. But the oyle he took and walking about the wood gathered some sticks and kindling a fire he said The Brachmanns have all things being fed by providence into the fire he powred the oyle till it was all consumed sang a hymne unto God Oh God immortall I givethee in all things thanks For thou rulest in all things giving all things abundantly unto thy creatures for their food Thou creating this world dost preserve it expecting the soules which thou hast sent into it that thou mayst as God justify those that have lead a pious life and condemn those that have not obeyed thy laws For all righteous judgment is with thee life eternall prepared by thee Who with eternall goodness shewest mercy unto all He that can doubt from whence these streames and from what Spirit these Doctrines and exhortations slow Whether from Nature or grace and that Evangelicall seems to me to have little skill in things that differ he that can ascribe it to Nature can surely not beleeve nature to be so vitiated and degenerate as it is in mankind he that shall say it proceeds from the devill or enemy of mankind is certainly worse then blind It were worth the while then to know where the Calvinists that acknowledge the cortuption of nature and deny the universality of grace will place it He that shall read Hermes Trismegistus his Divine Pimander translated out of Arabick by the famous Dr. Everard printed in english 1657. and especially his booke or secret sermon in the mount of Regeneration and the profession of silence if he understand what he reads shall without all hesitation say the things there uttered transcend the reach of naturall wisedome and proceed from a more profound source As also his Doctrine in his 12. Booke called Crater or Monas where he doth not darkly preach the Baptism of Christ i. e. of the Spirit which he in his dialect calls the mind Lieupang Emperor of China taught that 't was the part of a great mind to forgive injuries and that the greatnesse of the mind nâ—…ver shines cleareâ—… then where opportunityes of revenge are neglected Demonax taught that we ought not to be wroth with offenders but endeavour to become their amenders to sin saith he is humane but to amend the faults of others is the part of God or of men most near unto him Claudianus taught that we ought to be ready to forgive offenders of our own accord and more ready to lay aside anger then to stirr it up and not refuse reconciliation with any that seek it King the Emperor of China said there is nothing that encreaseth vertue more then the slighting of all sustained injuries Now that these things they taught not out of vain-glorious ostentation nor to be seen and admired of men or for any self-end but purely out of conscience sincere love to God and faith unfeigned may further appear by what follows A certain Indian monk or secluse an ancient man living in a chappell in the Island Calempluy which certain Portugals having robbed of no small treasure they were by this old man sharply reproved and advised if they would escape the just iudgment of God and find mercy and pardon of their sins that their souls might not perish eternally to restore the spoyl they had taken away to pray with tears for forgiveness and as freely to give almes as they would bestow any thing upon themselves Which they promised to do but fearing least their prey might be taken from them they asked him whether there were no arms upon the Island the old man replyed no adding that all that would go to heaven stood more in need of patience to bear injuries then arms to revenge themselves See Ridderus his shamed Christian. The same author gives further an account of the doctrine of one Bertri Herrou an Indian Bramine whom he thus quotes saying when the wicked see a man live well they say he doth it to be honoured of men when they see one that is pure of heart they say it is nothing but deceit and hypocrisy if a man be still and silent these blasphemers say he is mute and dumb if he be but a litle retired from the multitude they say he is a varlet or villain if he sustain injuries they call him coward if he bear ill language they say he is of a base offspring thus turning all good into evil Thus far concerning bearing injuries Now concerning riches hear what he saith if thou pursue not worldly things thou shalt have much satisfaction but if thou do hunt after them thou shalt have much trouble why art thou to no purpose buried in the world Forsake thy love unto the things of this world and place thy love on God if thou could get all that thou canst desire what is it it shall verily have an end And in his soliloquy to his own heart he saith o my heart thou sometimes wanderest through the whole universe becaus thy will is not fixed seeking every where and what 's the reason thou findest not that God that is in thy own heart by which thou mayst attain to salvation the world must have an end what will then be mans life the rich are never satisfied but alwayes covet more and in time they wax old ther 's nothing therfore better then to mind God Though I should loose my honour my money my friends my servants my youth and should have nothing to give any man 't is no matter best then it is for me to have my thoughts upon God alone Thus also taught Seneca saying a great mind never revengeth an injury becaus it is no