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
reprovs the Devills for sin works not in them savingly therefore that which reprovs men for sin doth not work savingly in them which followeth not at all For Devills and men are of different kinds and the way of the Lord towards them differing in kind For though it be the same Spirit of God and Christ which reproveth Divels and men yet in the way or manner thereof is great difference For the Devills he reproveth onely in wrath without any mixture of love and mercy and therefore we never read that he calleth upon them to repent and turn as he doth upon men or mankind Nor do we affirm that which reproves men for sin to work for their salvation Viz. onely because it reprovs them but because it so reproves them i. e. in a way of gentleness tenderness mercy not onely reprovs but calls moves draws allures strives with oâ—… leads them to repentance as Peter saith waiting with long-sufferance as in the days of Noah as is already largely proved Object 23 But mans own nature as corrupt as it is teacheth him some things as the Apostle saith doth not even nature it self teach you Nature teaches a man not to defile himself with abeast or with mankind so that bestiality sodomy c. are sins against the very nature of man though corrupt Answ. True it is the nature of man though corrupt teacheth him some things yet so as but naturally and there are some things so bad that the very nature of man abhorreth them as bestiality sodomy c. being against nature But it is most certain both from Scripture and universall experience there is a more high and Noble principle in man then that of his own Nature even universally which reproveth men not onely for those grosse and abominable sins but for other things which mans corrupt nature not onely reprovs him not for but prompts and inclines him to And besides though man in his own thoughts and reasonings may prove himself guilty in divers things after a sort convince reprove himself therefore in and by his own thoughts and reasonings yet there is still a principle in man which over and beyond all his own thoughts and reasonings doth convince him of evil and reprove him for it and this most manifestly of all in the deepest silence of a mans own thoughts and reasonings neither is there any man living but may observ a manifest difference betwixt those convictions and reproofs which proceed from the Light and Spirit of God and Christ in his own seed and those that proceed onely from a mans owne naturall Spirit in his own thoughts and reasonings For when the Spirit of God and Christ reproveth and convinceth a man he doth it livingly and in such power that it pricketh the heart and worketh in it as a fire hammer or sword whereas the naturall Spirit of man doth it but in a dead and cold manner And though this be the way of many to work convictions upon themselvs meerly by and through their own naturall Spirit in their thoughts and reasonings and hammerings there with upon their hearts calling in the ayd and help of the Letter of the Scriptures for that effect yet they do not proffit themselvs in so doing but indeed do greatly hurt themselvs For this is all but the sparks of their own kindling and their own works which they should cease from which if they did they would in that cessation and stilness find the Light and Spirit of Christ as their minds are turned towards it to work mightily in them the tru and reall convictions for sin which tend to work tru contrition and tenderness of heart towards God and the tru and godly repentance never to be repented of And so if the Spirit of the Lord make use of the Scripture testimonies in bearing in convictions of guilt upon the soule they are very usefull which otherwise as used meerly by mans own naturall Spirit are but a killing letter Object 24. It s said the Lord gave his Laws unto Iacob and his statuts unto Israell but that he had not dealt so with every nation therefore every nation hath not that in them which would teach them his Laws and statuts It is also said in Iudah is God knowne therefore not in other places Answ. I deny these wild consequences For though the Lord dealt not so with other nations as with Jacob Israell and Judah as to the outward Laws statutes and outward occasions afforded them of knowledge c. Yet he left not the other nations destitute of the main and principall thing even the manifestation of the light and Spirit of his Son in their hearts and consciences which would have given them the knowledge of God and of all his Laws and statuts needfull to be known by them had they improved the same aright And those that did improve it did both know the Lord and his Laws and were justified through faith in him who outwardly were neither of Jacob Israell nor Judah but Gentiles in other Nations as hath been shewed and seing it hath been so in times past why may it not be so now Object 25. If the Light wherewith Christ hath inlightned every man be sufficient unto salvation then the coming of Christ in the outward with his obedience sufferings and death were in vaine Answ. This is also a false and senceless consequence grounded upon a meer mistake as if the sufficiency of the Light and Grace of Christ within did make void the use and benefit of his outward coming obedience death and sufferings or were to be set in opposition thereunto which is utterly false for they are not to be set in opposition to each other as if the one did hinder the sufficiency or usefullness of the other both being sufficient and usefull and necessary each in their own kind and way consummating and being consummated in one another Besides this Objection lyes as much against the Scriptures For either the manifestation of God to the children of men before the Scriptures or any part of them were written was sufficient unto salvation or it was not If it were not no man before the Scriptures living could be saved If it were then was the giving of the Scriptures by this Argument in vain a superfluous and useless thing Object 26. But if the Light within be sufficient to teach and give the knowledge of God unto salvation then the Scriptures are in vain and it is in vaine to make use of outward teachings by men or books or any outward means what soever Answ. The vanity and unreasonableness of this consequence I have already shewn above and so need say the less to it here Indeed the plain contrary is the truest and most ingenuous consequence Viz that because the Light within is sufficient therefore the teachings of men and books are proffitable which can only proffit as in the Light they are received and made use of and from the Light do proceed And therefore all men who
THE Universall free grace of the Gospell asserted OR THE LIGHT Of the Glorious Gospell of JESUS CHRIST Shining forth universally and enlightning every Man that coms into the World and therby giving unto every Man a day of visitation wherin it is possible for him to be saved Which is glad tydings unto all People BEING Witnessed and Testifyed unto by us the People called in derision Quakers And in opposition to all Denyers of it of one sort and another proved by many infallible arguments in the evidence and demonstration of the Spirit of Truth according to Scripture Testimonies and sound Reason With the objections of any seeming weight against it answered BY GEORGE KEITH Printed in the Year 1671. THE PREFACE THER be two maine and principall things held forth by us which are as it wer the two hinges and fundamentall principles upon which all other things relating either to Doctrins or Practises affirmed by us doe hang and depend The first is that ther is no saving knowledge of God or the things of his Kingdome attainable but by the Immediate revelation of Iesus Christ who is the Image Word and Light of the invisible God in which alone he can be manifest unto the Salvation of men The second is that this Image Word and Light which is Jesus Christ the Son of the Fathers love doth shine forth in some measure universally and enlighten every man that coms into the World and therby giveth unto him a day of visitation wherin it is possible for him to be saved Both which 〈◊〉 they are indeed in the truth are generally denyed but affirmed by us which two not withstanding I may truly say as they are indeed known and witnessed in the truth ar the cheife and principall veins and arteries which convey the very Blood Life and Spirit of the Christian Religion into the true members of that body wherof Jesus Christ is the head And the Lord hath made me plainly to see why the whole body of every Sect professing the Christian Religion up and downe the world is so leane barren dead and emptie of that Life and Spirit which becoms the true Church to have and which the true Church had in the Primitive times even becaus of their ignorance of and opposition unto these two blessed testimonies of truth and I may boldly say it never any society of people did flourish or ever shall or can with excellent induements of either piety or knowledge which denyeth these two testimonies of truth seing they are the very principall means and Ordinances of God which hee hath appointed as through conduits to convey both Piâ—…y and knowledge and all other hevenly gifts and blessings unto men and seeing these are denyed the blessed effect which would follow upon the using of them cannot but be much wanting as where there is an obstruction or stop in the principall veins arteries and nervs of the naturall body that body cannot flourish but must needs be a very sick Paralitick diseased body and near unto death And for this cause it is that the whole body of Christendom so called is in a most lamâ—…table condition and death reigns in it and a thick cloud of darknes fills it and very few there be who know by sensible experience the life kernell and substance of the Christian Religion among all the many professions in it and that small remnant who doe know any thing thereof it is very weakly and faintly and their sight of the things of God is but like the poor blind mans halfe sight after Christ had a little cured him who saw men walking as trees the Reason of all this has beene the ignorance of and opposition unto these two testimonies aforsaid for the ignorance of the true manner of receiving either Piety or pious and Godly wisedome which is by way of immediat Revelation from the Father by Jesus Christ through the holy Spirit this hath hindred and stopped the growth and encrease of holines and piety and the Wisedome and knowledge there unto appertaining as to the Intension i. e. measur or degree of it in the particular which otherwise by this time might have been like the waters of the Sanctuary at a great height and againe the ignorance of that other blessed testimony of truth concerning the universality of the Light word Grace and spirit of God towards and upon all in a day of visitation for the saving and endueing them with holines and holy knowlegd and wisedom hath been a most mischeivous hindrance and lett unto the Extension or spreading of tru piety and knowledg abroad among people in the world The ignorance of the One I say hath hindred the Intension of it and the ignorance of the other its Extension as may be manifest to any who will consider these things wer it but with halfe an eye For what can tend so much to the universall gathering of all the nations Kingdoms languages and kinreds of the earth as to hold forth this universall principle unto them all the Light which lighteth all and every one of them and to informe them that therby and therthrough salvation is attainable by every one and peace reconciliation with God in their beleife of the light and obedience therunto And what can more hinder this universall gathering then that particular narrow straitning limiting principle of men of a pettish narrow heart and spirit who say that salvation never was is nor shall be possible unto the most part of men That God by an eternall decree hath wholly passed them by and left them in darknes without any light to shine in their darknes that can possibly at any time lead them out of it Doth not this discourage people and rather lay a block in the way of their Faith then to point ordirect them unto a pillar and ground of it Yea doth not this Doctrine that other being added to it viz. that immediate Revelation is ceased lay a much more probable foundation for any mans unbeleif and distrust in the Lords mercy and willingnes to save him then for his faith therupon For when any man comes with a call unto them to beleiv that they may be saved and therwithall tells them that God hath left most men without providing them any power by which it is possible for them to beleiv may not all begin to doubt or question with more ground then to beleive whether they be the persons that are thus passed by of the Lord yea or nay When the Lord said but to his disciples one of you shall betray me they wer exceeding sorrowfull all of them and began 〈◊〉 Question Master is it I. How much more then occasion have they to be sorrowfull and to question the very mercy of God for their salvation if it be told them that this mercy is denyed not only to a few but most of men and to many under the visible profession of the Christian Religion And for asmuch as they say immediate Revelation is ceased this shuts
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
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 selfe is not so improved as it should be yet there is no man but it teacheth them somewhat of God and Godlines and revealeth in them from heaven the wrath of God in some measure not only against all unrighteousnes but all ungodlines also as it is Rom. 1. 18. So that they are without excuse who have not the knowledge of God and Godlines for what might be knowne of God was manifest in them And that most men are so ignorant of the knowledge of God and Godlines doth not inferre that there is no Principle in them which can or would give it wer it improved but this is the matter they hide their Talent in the earth and doe not improve it and put their Candle under a bushell and so it s no wonder that they doe not see or know what otherwise they might if they did not imprison this light of truth in themselvs and yet they cannot so imprison it but it shines forth to give them some discoveries of things to render them inexcusable Now some things lye more near and obvious and are discerned with a lesse degree of light others are more remote and lye deeper and so require a further degree of light to reach unto them and yet the light in the nature of it is one and the same and thus the things pertaining immediatly to the worship of God as to the true way and manner of it are more remote and profound then those which pertaine unto common equity and moderation among men Agreeable here unto is that Scripture 1. Cor. 12. 7. The manifestation of the spirit is given unto every man to profit with all which profit is to be understood in an inward and spirituall sence Viz. unto the salvation of his soule otherwise what can it profit him to gaine the whole world and loose his soule And if it be said that by every man here is to be understood every man within the Church but not every one both within and without also I answer the Apostle doth not so Limit it and wher hee doth not limit wee are not to limit neither And besides it is evident that it is to be understood not onely of every one within the Church for that the manifestation of the Spirit must be given them to lead into the Church who were once out of it and are now brought into it for who are now in the Church were once out of it in the world Now they needed a Light or manifestation of the Spirit when they were in the world to let them see the misery they were in and to light and direct them unto the true Church to be as it were a light unto their feet and a lanterne unto their path in their travell betwixt the world and the Church the Kingdome of darknes in which all men are by Nature and the Kingdome of Gods dear Son and to this the Light which appeared unto the Israelits in Egypt was a Type before they came into the promised land the light was given them of God which directed them the way from Egypt to Canaan through the wildernes and so the Lord has given a light to the people who sat in darknes and are in spirituall Egypt to direct and lead them unto the spirituall Canaan and that not to Iewes only but to Gentiles also a light to lighten the Gentiles and the Glory of his people Israell Therfore the Lord is said to give light unto them that sit in darknes and in the shadow of death Luk. 1. 79. Now who are these who sit in darknes and in the shadow of death Even they who are out of the Church for they of the true Church are not in darknes as it is said 1. Thess. 5. 4. but are delivered from the power of it as Col. 1. 13. Argument 8. From a Collation of divers Scriptures which hold forth the In-being of the Heavenly Gift in Men before they beleeved as Eph. 3. 8. Col. 1. 27. and 23. and 28. 1. Tim. 3. 16. Gal. 3. 1. 1. Cor. 2. 1. 2. 2. Cor. 5. 19. Acts. 17. 27. 28. Luc. 17. 21. 1. Ioh. 5. 10. 11. Acts. 26. 18. 23. Ioh. 16. 7. 2. Cor. 13. 5. THE great obstruction that is in the way unto many that they doe not acknowledge this Heavenly Gift to be universall is becaus they doe not conceive How it can be in Unbeleevers and in them who are not converted Now here are divers Scriptures which in a most excellent harmony bear a testimony hereunto most of them also holding forth the thing universally As Eph. 3. 8. Unto me said Paul who am lesse then the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ but according to the Greek it is thus That I should preach the unsearchable riches of Christ in the Gentiles Now when Paul first preached unto the Gentiles they were not Beleevers and yet hee preached the unsearchable riches of Christ in them hee told of the mony that would make them rich forever that it was in themselvs to be found in their owne house as the parable declares of the lost peece of mony Coloss. 1. 27. To whom God would make knowne what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory whom wee preach warning every man and teaching every man c. But according to the Greek it is thus Which is the riches of the glory of this mystery in the Gentiles which is Christ in you the hope of glory so that Christ was in the Gentiles both Beleevers and Unbeleevers but in Beleevers hee was the hope of glory i. e. gave them hope but in the Unbeleevers he was the mystery hid as the piece of mony or treasure that is hid in the house or field according to which Paul saith vers 23. That the Gospell was preached in every creature for so it is in the Greek i. e. in every man Now this was it that the Apostle preached Viz. Christ warning every man and teaching every man and he preached him not afarre off but near even so near as in them the riches of the Glory of the mystery in them which is Christ. 1. Tim. 3. 16. And without controversie great is the mystery of Godlines God was manifest in the flesh justified in the spirit seene of Angels preached in the Gentiles for so it is in the Greeke so when the Apostles preached Christ first unto the Gentiles they preached him in them yea and hee preached himselfe in them so that al had heard but all had not obeyed the Gospell as is above shewed on Rom. 10. Gal. 3. 1. O foolish Galathians who hath bewitched you that yee should not obey the truth before whose eyes Iesus Christ bath beene evidently set forth crucified among you But according to the Greek it is crucified in you this was in the time of their unbelief 1. Cor. 2. 1. 2. And I
in the good ground which is the heart that receivs and keeps it it the seed sprung up and brought forth fruit therefore it could be no other thing but that true real seed of Regeneration which was sowne in all the foure grounds Objection But say our adversaries the seed which cometh to a true birth and fruit in the good ground is not One and the same with that which is sown in the other grounds wher the seed did either not spring up at all or springing up in some measure did wither Answer Who sees not that will but seriously mind what he reads that this objection is rather the fruit of their owne prejudice against the truth then any naturall consequence of the Parable it self which gives not the least ground for any such groundles surmise as if the seed had not bene One and the same in all The blame is layd wholly upon the grounds by Christ not at all upon the seed Wheras had the seed in either of the grounds been insufficient or not true Reall seed which could have sprung up unto maturity and brought forth its fruit the blame would have been layd upon the seed it self and not upon the grounds but this was not Therefore the seed was One and the same in all Another Parable we find Matth. 13. 31. 32. The Kingdome of heaven said he is like unto a grain of mustard seed which a man tooke and sowed in his field which indeed is the least of all seeds but when it is grown is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Now this can be no other then the tru seed of Regeneration which becometh a Tree when it is grown and is the preservation of men in whom it springs up Therefor they are said to lodge in the branches of it under the figure of the Birds of the aire And it is very observable that it s said to be the least of all seeds when it is fown which doth plainly imply that it is sown in the hearts of men that are unbeleevers and unconverted for onely in such can it be said to be the least of all seeds in whose hearts unbelief lust pride Covetousnes and other sins are very powerfull but this seed very small the least of all as having the least place and power in them which cannot be so said of the saints and converted nay nor of them which are but in the converting and truly entred into any tru beginnings of Conversion for even in them the seed cannot be said to be the least of all seeds yea there are none in the least measure partakers of tru faith and truly turned towards God but the seed of truth Righteousnes Purity and holynes hath a place in their hearts somewhat more then other things that are of a contrary Nature and so cannot be said in them to be the least of al seeds But in unbeleevers it may be and is really so Again Matth. 13. 33. The Kingdom of heaven is like unto leaven which a Wom an tooke and hid in three measures of meal till the whole was leavened What can any man understand by this Leaven but the grace of God which is of a saving nature even the Seed of Regeneration for thereby it is that men become leavened that is purified and sanctified Now the leaven is put into the meal while it is yet unleavened and this meal signifies mankind men who are unholy and unsavory unto God into whom while so the leaven is put which leaveneth them not in an instant but by degrees first one measure then another then the whole lump if not impeded in it's operation for if the meale the mind be not duly applied unto the leaven of Gods grace operating to render it savory to God but resists the operation thereof it will remain unleavened Again Matt. 13. 44. The Kingdom of Heaven is like unto a treasure hid in the field which when a man hath found he hideth and for joy thereof goeth and selleth all that be hath and buyeth that field All these Parables point at one and the same thing which is That Divine Principle of God given unto Men in order to their Salvation which is likened unto so many useful things in this World because of its excellency and usefulness unto men Now here it is signified expresly that this Treasure is hid in the field before men find IT and also that a man may find IT before he possesseth IT yea he may find IT before he goeth and selleth all for IT by which going and selling ALL is understood Mans true Self-denial and Resignation of himself unto God without which he cannot possess the field nor the Pearl that therein is Now before this Self-Denial or Resignation of himself he may indeed find but cannot enjoy the Treasure Yea 't is his finding the Treasure or rather being found of it that is the cause and occasion of his going and selling all for IT therefore when he first found IT he was not resigned but stood in a selfish Spirit and was Self-Rich calling every thing he had his ovvn which is plainly the state of an unbeliever and unconverted man who may be convinced of the truth and find the workings of it in him and yet cannot possess the Truth in that State till he come to a true Self-Denial and Resignation of all to be poor and have his heart weaned from all those things in which he took pleasure more than in God and then he becomes blessed as it 's said Blessed are the poor for theirs is the Kingdom of Heaven And whereas it 's said he goeth and buyeth the field where this Treasure is hid By the field is understood his own heart and mind which no unbeliever is possessor of but is under the possession of another even the Devil Now till the field be redeemed the Devil and sin cast out and dispossessed of his Heart and Soul and his heart come to be purified sanctified unto God a man cannot enjoy the Treasure for in the unsanctified heart the Treasure lyeth hid and buried and doth not send forth that Uertu Beauty and Glory which IT hath in IT because of the Impurity of the heart which stoppeth and hindreth it for IT cannot communicate it 's pure glory to that which is impure because of it's pure and incorruptible nature Yet it worketh even in this field which is full of impurity as a fire to purge and purifie it that so after it 's being purified thereby IT may shine forth and display IT 'S pure glory therein But the Heart sanctified and resigned unto God is the field where the Treasure is no more hid but manifest in which IT doth unseal and disclose it's wonderful Vertue and Povvers in most admirable variety and glory Again Matt. 13. 45. 46. The Kingdom of Heaven is like unto a Marchant man seeking goodly pearls vvho vvhen he had found one
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
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
shineth in this darkness even as the darkest night hath some light and that from the sun at least by the reflection of its beams Object 19. It s said Matth. 6. 23. If thine ey be evill thy whole body shal be full of darkness if therefore the light that is in thee be darkness how great is that darkness That it is said the whole body is full of darkness where the eye is evill that is where the heart is false hinders not but that the true saving light in a seed may be in that body according to the very concession of our adversaries who although it besaid if the Eye be single the wholy body is full of Light do earnestly contend that the most single hearted and best of all the Saints that ever lived upon the earth have still some darkness in them in a seed And more over the word in in this place signifieth as in other places union enjoyment c. Now most certain it is that all that which men of corrupt minds do take for their light rule and guide so as there with to unite and thereby to be lead is but Light falsly so called and reall darkness For there is a generation that call reall darkness light and true light darkness to whom the day of the Lord is said to be darkness Amos 5 18. against whom the Spirit and true light pronounceth a Woe That Christ here speaketh of the woefull state of such people is plain whose light is darkness For it is utterly impossible that the true light even in its least measure should really be darkness The light then which is darkness in whomsoever upon the face of the earth is not the tru light but a false thing by them taken on and set up in them instead of the true light as the most pleasant thing to the blinded eyes of their minds But what doth this hinder but that the true light may be in them a reprover and condemner of them and their false light which because they joine not to nor improve it is as it were not in them but in order to their further condemnation as it is written Jo. 3. 19. Yea that the tru and saving light hath been in them whose body was full of darkness ey evill is most palpably evident from this That the Light indeed in them as they were turned towards it by the Ministry of Gods faithfull servants hath proved an eye-salve to make the eye single which was evill by which in process of time the darkness hath been wrought out and dispelled and the soule and its body filled with light as the bright shining of a candle gives light to the eyes as it is written Luke 11. 36. Object 20. It s said Jo. 5. 37. 38. Yee have neither heard his voice nor seen his shape at any time And ye have not his word abiding in you Answ. That 's the voice by which he speaketh unto his children which is full of heavenly sweetness joy and refreshment which is spoke from mount Sion which comes after the wind the fire and the Earthquake c. But there is also a voice from mount Sinai which is a voice of reproof and correction of judgment and condemnation which yet hath some mercy as it were secretly in it wherby God speaketh unto all men both Jews and Gentiles as it is Ps. 50. 1. The mighty God even the Lord hath spoke and called the earth from the rising of the sun to the going down thereof And Rom. 10. 18. have they not heard yes Verily c. And so according to the various states and conditions of men the Lord hath divers voices wherby he speaketh unto them they as men have an ear to heare And this voice the Lord formeth or frameth sutable to the ear he speaks to Now the Saints and children of God have an ear and ey formed in them in the divine birth which others have not yet God can speak unto them according to the eare which they have Deus loquitur linguâ filiorum hominum i. c. God speaketh in the language of the Sons of men Yea he hath a voice wherby he speaketh unto the most unsensible creaturs so as that they obey him Thus hath the Lord also a speciall peculiar and singular way of manifesting himself unto the Saints by them to be seen in his image raised and formed in them which may be called his shape And thus none but such can see him Yet he maketh his invisible things even his eternall power and God-head clearly to be seen in some measure even by them who beleeve not so that they are without excuse And wheras it s said that they have not his word abiding in them That is not springing up and bringing forth fruit in them as a seed which being sown in the earth is not permitted to take root in it by reason of some impediment and so is not said to abide in it for the word abide signifyeth union as Jo. 15. 3. Abide in me i. e. keep in union with me c. otherwise the word was nigh unto them in their mouth and in their heart Rom. 10. Object 21. This universall Light can lead no further then heathenish morality i. e. morall righteousness of temperance and justice between man and man and therefore is not a saving and Evangelicall Light Other such objections also there are that may fitly be taken in here As that it cannot discover all sin nor the root of sin called originall sin nor the remedy Viz. the Lord Iesus Christ nor the right way of worshipping God Ergo not saving And all this they thinke they sufficiently demonstrate when they say the Gentiles that had not the Gospell outwardly preached to them know no more but heathenish morality as being Idolaters and worshipping false Gods or the true God in a false way Answ. This is a miserable way of concluding voyd of all reason to argue from the non-existence of the effect to the non sufficiency or inability of the cause And servs equally to the accusing of the Scriptures insufficiency in discovering the will of God because many that own and profess the Scriptures are found worshipping of Idols and of the true God in a false manner and practising many enormities against the Testimony of the Scriptures and witness of God in their own consciences So that though all the Gentiles had been universally ignorant of these things that will not prove the light to be insufficient to salvation because their ignorance proceeded not from the insufficiency and inability of the light but from their not being faithfull unto it nor diligent improvers thereof I am saith Christ the Light of the world he that follows me shall not walk in darkness importing that those that do not follow him though he lighten them shall remain in darkness But secondly how do they prove that none of the Gentiles did know sin nor the root thereof nor the Lord Jesus nor the tru worship of God
that are to come but we must not limit the Lord so as to have this accomplished in our time but patiently wait the Lords season Object 30. If that Light which was in the Gentiles had been of an Evangelicall nature as you say it is then it would have taught them Evangelicall precepts Viz. to love enemyes bear injuries without revenge overcome evill with good c. which are things which no humane light reason or naturall faculty of man can teach much less bring any man to the practice of Answ. It doth appeare that many of the Gentiles who had not the Scriptures did not onely teach these Doctrines but also in a large measure practise them patiently suffering injuries not onely without revenge but shewing love meekness and rendring good for evill Seing then that this objection ingenuously grants that no naturall power of man could teach or lead to these practises evident it is that that in them which taught and enabled them to obey the truth in these things was supernaturall and Evangelicall G. K. POSTSCRIPT AND because some through ignorance in History have presumed to affirm that none of the Heathens so called knew or practised such things for the conviction of them and a generall service to the truth we shall here alledge some remarkable examples to evince the truth of what is affirmed in those particulars which made Aristotle in his Ethicks lib. 10. chap. 4. 7. say they that did these things did them not as men but as having some thing divine or of God in them Not then to quote at large the Noble Testimony given by Palladius Ambrosius and others concerning Dindimus King of the Brachmans as they are at large published in Latine and Greek and printed in London by T. Raicroft 1668. intituled Palladius de Gentibus Indiae Bragmanibus S. Ambrosius de moribus Brachmanorum Anonymus de Brachmanibus As also another in the high Dutch language inittuled Historie von dem grossen Konig Alexander c. Yerzo auffs new aus der alten Ceutschen sprache in druck gebracht Printed anno 1642. All which do relate the excellent and Christian Evangelicall lessons given by the said Dindimus to Alexander who sent Ambassadors to him to require him to come to him promising him great rewards if he did losse of his head if he did not this in the Name of Alexander the King of all men Son of the great God Jupiter But Dindimus smiling at this Vapour and not moving his head from the leavs he lay upon answered God the great King never begot injury but light peace life the water body and soules which he also receivs when they have finished their course nor was he ever the author of lust This is my Lord and onely God who as he hates murther so he wageth not war c. And a little further he saith The things that I seek I easily attaine to those things which I regard not I am not to be driven to If therefore Alexander take my head he shall not destroy my soule which will return to the Lord while the body which was taken out of the earth shall therunto return For I being made a Spirit shall ascend unto my God who included us in the flesh and placed us upon this earth to try us whether we being gone forth from him would live unto him as he hath commanded who demands an account of those that depart for he is a judge of all injuries and the sighs of those that are injuriously treated become the pains of those that injure them Let Alexander then threaten those that love silver and gold and feare death neither of which hath place among the Brachmans who do neither feare the one nor love the other Go therefore and tell Alexander Dindimus wants him not and if he wants Dindimus let him come to him Which being reported to Alexander he was the more desirous to see that single old man that could conquer him after he had conquered so many Nations And so coming to him said I come to heare a word of wisedome from thee whom I hear dost converse with God To whom Dindimus replyed Very willingly would I administer to thee the words of the wisedom of God hadst thou but place in thy mind to receive the gift of god administred But thy mind being filled with various lusts insatiable avarice and a devilish desire to rule which fights against me and my designe of drawing thee off from destroying Nations and shedding humane blood is in all things contrary to the wisedome by which I and the Brachmans are led who worshipp God love men contemne gold despise death and slight pleasures whereas Alexander and his feare death love gold covet pleasure hate men and despise God adding how can I speak unto thee the words of the wisedome of God whose cogitations are so filled with pomp ostentation and inordinate lusts that a whole world is not able to satiate thee however he refused not to give him that councell which Alexander was as he confessed convinced in his heart was good but could not follow Viz. to cease warring against men without engage himself in another warfare against the enemies within himself his lusts his affections his desires if he desired to be rich indeed and to be a true Victor assuring him that all his power all his hosts all his Riches all his Pomp would at last not availe him any thing But saith he if thou wilt hearken to my words thou shalt possess of my goods who have God to my friend whose inspiration I injoy within me Thus thou shalt overcome lust the mother of penury which never obtains what it seeks Thus thou shalt with us honour thy self by becoming such as God had created thee Adding though thou slay me for telling thee these proffitable things I feare not For saith he I shall return to my God which created all things who knows my cause and before whom nothing is hidden I know not saith he whether thou shalt be so happy as to find thy self perswaded by my words but I assure thee if thou be not when thou art departed hence I shall see thee punished for thy actions heare thee lament with deep and sharp sighs the misery thou hast put many to c. Viz. when thou shalt have no other companion then the memory of the evills thou hast heaped up upon thy self For saith he I know the pains justly inflicted by God upon unjust men Then thou shalt say unto me Dandamis how good a counseller wert thou to me c. These things Alexander heard as t is said of Herod concerning John the Baptist not onely without wroth but with a placid countenance replyed O Dandamis thou true teacher of the Brachmans I have found thee the most excellent amongst men by reason of the Spirit that is in thee I know all that thou hast spoken is true God hath brought thee forth and sent thee into this place