that hee appeared in them when unbeleevers and turned them therefrom to beleeve in himself but many resist the operation of Christ in them and so remaine in unbeleef Argument 8. From a Collation of divers Scriptures in the OldTestament so called answering to those above cited out of the writings of the Evangelists and Apostles holding forth the self-same thing as Deuteronomy 4. 29. 30. Amos 4. 13. Provs 1. 21. 22. 23. Genes 6. 3. Deut. 30. 14. 32. 43. Job 24. 13. 28. 12. Psal. 2. 12. 98. 2. 117. Prov. 8. 1. 9. 1. Isai. 49. 6. Deuter. 4. 29. 30. But if from thence thou shalt seek the Lord thy God thou shalt find him if thou seek him in all thy heart and in all thy soule And if thou turn to the Lord thy God and hearken in his voice THE words being thus truly rendered as they are word for word in the Hebrew do most plainly hold forth that God is in the wicked and unbeleevers that have forgot him days without number as the Prophet saith concerning Israel Apostate of whom Moses spake these words who had forgotten God and his Covenant made graven images and likenesses worshipping the works of mens hands and serving other Gods for which God was provoked to scatter them among the Heathen Yet to this people thus Apostatized from and punished by God scattered from God in the heathenish imaginations of their hearts doth Moses say If they shall from hence even from hence seek the Lord aright where he is to be found that is in their whole heart and in their whole soule and turn to him which presupposeth his being there to be turned to and hearken in his voyce which necessarily argues his in-speaking to be hearkned to they shall surely find him Is it not hence evident that the Reason why so many that have sought God affectionatly and zealously without in their self-Righteous acts performances Applications of promises c. have not found him is because they have not sought him where he is even within as Augustine the great Antient Father of the Church so called lamenteth his mispent time and paines in so seeking saying I sought thee o God and sound thee not because I sought thee without and thou wert within I was abroad from thee and thou wert within me yea more inwardly within me then my most inward parts Thus may many a one say now and smite upon their heart and turn to the Lord and seek him in their whole heart and in their whole soule Had the Translators been but more inwardly minded and knowne the manifestation of the spirit of God in their inward parts to have given them a sence of the mind of the spirit in the words of Scripture how might they have been instrumentall to have directed peoples minds where they were to wayt for seek and turn to God as well as to inform them that they must seek him but they spake or translated according to the misty understanding they had and so have by their defective translations cast a vaile of thick darknes upon the Scriptures in many places as may in due time God assisting be shewn at large where of some instances may be given at the end of this Treatise The day is now dawned and the light broken forth and the vayle of thick darkness that hath been over the Tabernacle of God is rent and rending and he hath discovered his habitation where he will be found and his Temple where he will be worshipped and honoured to be even in the hearts and soules of men and women where he hath been lost and how But by their minds being extroverted and averted from him and converted to perishing objects that perish with the using by which the Lord hath been forgotten even days without number and is become a stranger in the earth to men and Women and they estranged from the life of God although they live move have their being in it Even in Christ the Word and Power and Wisdome of God which Proverb 1. 20. 21. 22. 23. Lifteth up her voice in the streets and crieth in the chief places of concourse in the openings of the gates of the City which is the heart of man where the throng and press of thoughts pass to and fro saying How long ye simple ones will ye love simplicity and scorners delight in scorning and fooles hate knowledge What more plain from hence then that Christ who is the eternall Word and Wisdome of the Father lifteth up his voice unto all men even to the simple ones that love simplicity to the Scorners that delight in scorning to fooles that hate knowledge and worse cannot be found unbeleevers unbeleevers with a witnesse and wherefore doth she this to what purpose what doth she intend by and in this her visitation and cry unto them onely to boast her self against them onely in scorne to upbraid them onely tauntingly to triumph over them onely to harden them that she might destroy them onely to aggravate their sins that she might increase their damnation Nay Nay surely Nay for wisedome as a certain writer saith is a holy spirit living cleare undesiled plain not subject to hurt loving the thing that is good ' ready TO DOE GOOD AND KIND TO MAN preventing them that desire her in making her self first knowne unto them that so they may seek her for unless she prevents all mankind first and cals unto them and makes her self first known unto them they cannot desire nor seeke her but when she lifteth up her voice if they hearken and then they may they shall have no great travell saith this Author for they shall find her sitting at their DOORES to think upon her saith he is perfection of wisedome for she goeth about seeking such as are worthy of her sheweth her self favourably unto them IN THE WAYES and meeteth them IN EVERY THOUGHT Lo here is a description of wisdome of THE DOORES of THE GATES of THE WAYS the STREETS in which she lifteth up her voice and to what end with what good purpose intent and meaning towards man this is consonant to the testimony which Solomon himself gives of her in her calling upon and crying out to these simple scornefull fooles to wit that they may turn turn to what to her at her reproofs and to what purpose that they may grow wise through the out-powrings of the spirit of wisedome upon them For lo this is her counsell to them having reproved them for their folly and expostulated with them about it Turne you at my reproofe and this is her promise if they do Behold I will powre out my spirit the spirit of wisdome upon you And did she give them this Counsell and not heartily and unfainedly desire that they might receive it and did she promise this and not truly and really intend and resolve to perform it what did she onely mock onely dissemble onely pretend a great deale of good will and intend a great
Christ and the things by them published and taught were beleeved and received among those unto whom they were sent and if any beleeved not as many did not beleeve they were left without excuse for that there was that in their very hearts that did answer unto the truth And hereby their ignorance may appear who object that if there be an inward principle which doth or can teach all things pertaining unto truth and righteousnes then all outward teaching of men is in vaine Whereas the plaine contrary is the true consequence For were there not an inward principle to teach them all things and to enable to beleeve and performe the things which are required all teaching of men would be in vaine BECAUS that there would be nothing in people to answer or witnes unto the truth of what is taught by which they could be convinced or perswaded nor would there be any thing in them by which they could doe the things required of them and this would indeed make all teaching as vaine as for a man to goe teach the things of humane Reason unto a Beast or to exhort it to doe such and such reasonable things becaus in a beast there is no principle of humane reason by which it can be reached either to understand or doe those things Now it is a bad consequence thus to argue there is a principle of reason in every man therefore it is needles that there should be any men to teach unto others the things of reason wheras this is the great and onely encouragement that the greatest Masters in the things of naturall Reason as in the sciences Physicall and Mathematicall have to teach in that there is a Principle of Reason in their Schollars to answer unto the truth of the things taught by them who beleeve those things not simply becaus of their Masters authority but becaus of that evidence which the Principle of Reason in themselvs giveth unto them And for as much as there is an universall Principle of Reason in men therefor it is that men are so usefull unto one another in propagating knowledge in the things thereof and so it is as touching the things of Faith and Godlines becaus there is an universall Principle of Faith and Godlines in all men which is the free gift of God therfore it is that men can be so usefull unto one another in the propagation thereof and the knowledge thereunto appertaining so that those in whom this Principle is raised and come to have its free course and operation are only appointed to be usefull unto others in a ministry for the raising up of the same Principle in them and turning them towards it most pertinently therfor doth the Apostle according to the Wisdome given him of God hold forth this universall Principle of the Grace of God which hath appeared unto all men bringing salvation as the cause why Titus should exhort all unto those things which did pertaine unto Godlines Now this place of Scripture is such a plaine proof of this blessed truth that a plainer cannot be desired and yet our adversaries goe about to cast a mist of darknes over it by their old corrupt glosse that by all here is again meant not Singulagenerum but Genera singulorum i. e. not all particulars but some of all sorts Which is so frequently before refuted that I need say the lesse here But doe they think so to baffle the understanding of people that they must take their meaning all along of such plaine and full scripture proofs only becaus they say it and that it crosses their private and narrow spirit This acceptation of the word all and every given by them is but improper and seldom used in Scripture in respect of the many times it is used in an universall fence and shall wee therefor passe from the proper and more usuall sence of the word becaus of their bare affirmation Indeed they have but too long Lorded it over the consciences and understandings of people to get them to beleeve any thing for truth if they have but said it but now an Eye is opening among many and will open yet more abundantly to see their nakednes and not any more to take things upon trust from them as they have done And truly it is the singular providence of God that in all these places which hold forth this universall gift of God there is abundant matter in the very words or before or after to evince the truth and overturne their false and unsound glosse therabout as there is also here for now the Apostle bids teach and exhort not only some of all sorts but all not some aged Men Women yong Men yong Women and Servants but ALL among whom hee lived and to whom hee had opportunity and this is the Reason he gives for the grace of God hath appeared unto all Teach instruct exhort ALL even all particulars becaus the grace of God hath appeared unto ALL and a litle after in the next Chapter vers 4. 5. hee giveth the originall cause and spring from whence this universall gift did slow upon all men even the kindnes and love of God towards man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whâ—…ch signifieth the love of God towards Mankind in the generall which comprehends all particulars without exception of any as even the terme Man doth generally signifie in scripture and therefor as the Lord had appeared in love and kindnes towards all men hee wisheth them herein to be like unto their Heavenly Father to be gentle shewing all meeknes unto all men that is not to some of all sorts but to all particulars vers 2. Againe This doth overturne their glosse that in all even all particulars there is such a principle to be found which teacheth to deny the lusts of the world and to live soberly and righteously and the same which teacheth to deny the worldly lusts saith the Apostle teacheth to deny ungodlines and the same which teacheth to live soberly and righteously hee saith teacheth to live Godly and hee doth not tell us of a naturall light which can teach to live soberly and righteously but of the grace of God and which is such a Grace that it bringeth salvation with it according then to the Apostle it is the very saving or salutiferous Grace of God which teacheth to deny the lusts of the world and to live soberly and righteously and such a principle I say is to be found in all men and our Adversaries themselvs confesse that there is an universall Principle in all men teaching sobriety and righteousnes betwixt men and men but they will not acknowledge that it teacheth or can teach Godlines or to deny ungodlines wheras the Apostle holdeth forth the same which teacheth the one to be that which teacheth the other Now if it be objected Then why are not the things pertaining unto Godlines as universally knowne as the things pertaining unto temperance and righteousnes among men I answer becaus the principle
creatures it cannot be said they are the offspring of God but of men it is said they are his offspring Now God is more to be knowne in his offspring that in these creatures which are not his offspring in so much that men may feel after God whose offspring they are But say they God is a spirit and cannot properly be felt To which I say as bee is in himselfe simply hee cannot be felt but as hee is in his expressed image or word hee may to wit in his owne seed wherby the Saints have a most precious feeling and tasting of his love goodnes and mercy and the Wicked when hee pleaseth to touch them have a most sharp peircing feeling of his wrath and indignation against them yet qualified with the mercy of God so long as the day of their visitation remains through which they may seek him and find him unto the salvation of their soules Luke 17. 21. Neither shall they say lo here or lo there for behold the Kingdome of God is within you This Christ spoke to the very Pharisees who were unbeleevers and so is such a plaine proof as a plainer could not be desired yet our adversaries goe about to darken it with their corrupt glosse saying By the Kingdome of God is means the reaching or declaration of the Kingdome and the words within you may be translated among you Answer This glosse cannot hold 1. Becaus no where in all the Scripture can it be demonstrated that by the Kingdome of God is to be understood the externall declaration or preaching of the Kingdome They may alledge some places but to the spirituall mind it will appear that they are not so to be understood 2 Becaus the Pharisees did not question him of the Kingdome of God in relation to this understanding of it as if they had said to him when shall the preaching of the Kingdome of God come for they knew that was come already forasmuch as they did daily hear Christ and the Disciples preach of the Kingdome of God for this was it that they preached as the maine thing and hee gave his Disciples charge mostly concerning this that they should preach the Kingdome of God as near at hand and come and yet more abundantly coming and this Kingdome was also mostly the subject or theame of Christs owne preaching which for most part hee held forth under Parables and figures in great plenty which gave occasion to the Pharisees to have many thoughts of the Kingdome of God as also becaus the Prophets had spoke great things of this Kingdome of God the Iewes and Pharisees were in great expectation of it and conceived it to be some very great and glorious earthly and outward Kingdome that they should enjoy under the Messiah which should come with great observation and outward shew and even the Disciples themselvs had some such apprehensions of this Nature till their understandings were further opened Now Christ here doth plainly declare that the Kingdome of God was not such a thing as they understood nor to come in such away as they expected who looked for it to come without in some great outward appearance but hee pointed them inwards unto it in themselvs That it was to come from within and not from without That it was to spring up from a seed which was sowne in their hearts and according to the coming up and raising and appearing and growth of this seed in mens hearts so should the Kingdome of God come arise appear and be made manifest and so these who waited for it outwardly were disappointed but who waited for it inwardly and sought after it in the divine seed of regeneration came to find it and be partakers thereof therefor Christ taught plainly that the way for people to find the Kingdome and to enter into it was by being borne againe of that divine seed and not by going abroad after them who cry lo here or lo there for the Kingdome of God said hee cometh not with observation or outward shew neither shall they say lo here or lo there for behold the Kingdome of God is within you And wheras they say the words may be translated among you I say the words most properly signifie within you as they are rendred in our English translation now wee are to keep to the most proper signification wher no cogent reason movs to the contrary as here none doth but leads indeed to understand them in you For this Kingdome being an inward and invisible thing and not of this world but of heaven it can no wayes be understood to be among people but in so farre as it is in them the hearts and spirits of men being the proper place of this Kingdome even as the Kingdome of darknes and of Sathan is within and hath its place inwardly in men so the Kingdome of Gods dear Son that is contrary thereunto is within also and through the destruction of the one cometh the other to be built up But say they wee can not conceive how the Kingdome of God it selfe which is righteousnes peace and joy in the Holy Ghost can be within Unbeleevers Answer It can not be within them as sprung up and arisen in the power and glory of it but it can be with in them in a seed and thus the seed of the Kingdome was in them which seed Christ calleth the Kingdome of God very frequently and held it forth much under the figure of a seed The Kingdome of Heaven said he Math. 13. 31. is like unto a graine of mustard seed which a man tooke and sowed in his field which is indeed the least of all seeds c. Now it is very fitly called the Kingdome of God becaus it hath in it what ever is in the universall Kingdome of God incorporated and is a most rich and pure extraction thereof containing therein a measure of all the powers virtues spirits qualities and properties of the whole universall Kingdome which as it springeth up and attaineth unto its due stature in man it doth bring forth and manifest in most wonderfull and excellent variety but of this seed and the figures and parables under which it is represented more afterwards Now when it is said The Kingdome of God is righteousnes peace and joy c. this is to be understood of the Kingdome as it is sprung up from a seed bearing its heavenly fruit which is righteousnes peace and joy c. which wee acknowledge cannot be in Unbeleevers but the seed may be in them yea no man who is an Unbeleever can become a Beleever but through this seed which is sowne in him when hee is an Unbeleever thereby hee becoms a Beleever as hee doth joine to it cleave unto the appearance of God therein 1. Joh. 5. 10. 11. Hee that beleeveth on the Son of God hath the witnes in himselfe hee that beleeveth not God hath made him a lyar becaus hee beleeveth not the record that God gave of his Son
deale of yea nought elce but ill-will destruction yet thus malicious do the crooked conceits of some men render Wisedome but I had rather beleeve the Testimony which the Apocrypha givs of wisedome That she is not subject to hurt ready to do good and kind to man sted fast and sure the very breath of the power of God a pure streame flowing from the glory of the Almighty into which therefore no such defiled thing as cruelty or dissimulation can fall And this I am sure is most agreeing to the Testimony which the Evangelists and Apostles give of Christ that he came not to do hurt to any but good to all not to condemne primarily but to save So let every man mind that which convinceth him of his folly in secret expostulats with him about it saying how long wilt thou love this evill way of thy owne heart and lovingly adviseth him kindly woeth him to turn at the Reproofs of instruction if he intends to get in to the way of life or witness the out-pourings of the spirit of wisdome upon him Consonant to this is Amos. 4. 13. Loe he that formeth the mountains and createth the wind or the spirit and declareth unto Man what is this thought c. The Lord the God of Hosts is his Name He that created the spirit for so the Hebrew word also signifies and so the Septuagint renders it the spirit of man the same upholdeth it to this day dwelleth within it in his owne divine seed and principle and in it it is that Man lives and moves and hath his being This is he who sheweth unto Man unto Man indefinitly that is to Mankind to every Man his thought what it is what his heart soule mind spirit runs out after and the Lord God of Hosts saith the Prophet is his Name Now the thoughts of man are within him hid from every eye save that which is so inwardly present every where that all things are naked and bare before him and the thoughts being thus within can not be shewne unto man but by an inward conviction even there where his thoughts are and he that doth thus convince man within of that which is within must be within and there exercise and manifest his convincing power and every man that cometh into the world having that in him that thus sheweth him his thoughts as there is no man that lives that hath it not and the Prophet asserting that he which doth thus shew unto Man his thoughts is no other then God himself the Lord God of Hosts who created Man and his spirit out of which his thoughts arise and consequently knoweth them all It doth most necessarily follow that this God who searcheth the heart and tryeth the reines is in every man that cometh into the world This is so cleare and consequentiall that no reasonable Man that considereth it in an un-prejudicate mind can deny it But this Doctrine is further confirmed by God himself 6. Genesis 3. My spirit shall not always strive judge plead or contend in man for that he is flesh c. Thus is it in the Hebrew and thus it ought to be rendred rather then with Man and it being so what 's more plain from these words of God himself concerning the wicked old world Then first that even to this unbeleiving ungodly generation who by their impenitency had provoked God to repent that ever he had made man and to resolve now to cut of mankind He God had first given them a day of visitation in which he did strive plead and contend with them by his spirit in them before he gave them up to destruction And secondly which naturally flowes from this that that which strives and judges for God in Man and pleads Gods righteous cause with man in the secret of his heart and conscience is not a bare meere naturall light as the dark dreaming Divines of our days do say which can not save but onely condemne destroy and leave without excuse But is the very salutiferous spirit of God himself which created man and alone hath power to save or destroy him as he answereth the long-sufferance and goodness of God which the Apostle saith leads to Repentance or despiseth it and sets it at naught But as plaine as this Testimony of God himself is in the case yet because it thwarts the preconceived opinion of these men and overturns the whole fabrick of their Divinity and Analogy of their faith so called it must not be suffered to passe under a double vayle First of an ambiguous translation of the words Secondly of a misty meaning put upon the words so ambiguously translated on purpose to make way for it viz. That God did not strive with this ungodly world by his spirit in themselvs but onely by the ministry and preaching of Noah And for both these they have their somewhat-to-say First as to their translation they say The Hebrew language is concise and so by one word in it many words in other languages are often times expressed and that particularly this word by me precisely rendred in signifies also with from among by and sometimes into Answer The Hebrew language is not so concise but that it hath proper words for every one of those English words and in the Greek and Latin languages how copious soever they be the same Word hath divers significations yet it follows not but that both in those languages and in the Hebrew these words have their most naturall and proper signification which must be kept to unless some weighty Reason requires an other word to be used so that as to the traslation this is First plaine from their owne concession that the word doth signify in as well as with in the Hebrew language and so I have as much ground from the Hebrew to render it in as they can have to render it with And Secondly I do assert and any man that is but a little skild in the Hebrew Grammar knows that in is the very proper most naturall signification of the word and consequently if the sence doth not command another word to be used as it doth not here in is to be kept to although with be as good grammaticall sence and as proper a word if it were not ambiguous to express the mind of the spirit of God by in this place for when the Lord striveth in any man by his spirit he striveth with him But becaus with seems to leave some scope for their gloomy glosse That God onely strove with them outwardly therefore in which puts it out of all controversy that the spirit of God strove with them in themselvs is to be kept to in being as much the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or of in in Latin when the sence doth not necessarily require another word And thus the Septuagint The Vulgar and Interlineary Versions whose opinions in Religion did not sway
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
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
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
out all from receiving any knowledge from God himselfe whether they belong to that number that is absolutely rejected yea or nay Weigh and consider these things Oh all people and be awakened and roused up out of your slumberings in which your teachers have lulled you that you may once at last perceive these blind guides who deny the Light that is universall and whether they are leading you even into a very pitt of darknes and impiety while they tell you God hath not given to every one of you nay nor to any one of you who may be in a naturall state any thing through which it is possible for you to come out of that darknes and death in which you lye sure when you shall come to any Nobility of understanding you will find that though your teachers say the Quakers teach pernicions principles unto the Nation that indeed wee bring glad tydings unto it Whose principles in the twofold testimony aforsaid as they come to be received and beleived by the Nation will make it a happy and blessed Nation which is now miserable becaus of that ignorance and iniquity that abounds in it By the true faith and beleif of these two principles the nation that is now as a barren wildernes as to fruits of righteousnes would become as the garden and Paradice of God The glory of Lebanon and excellency of Carmell would be given unto it and it would become a married land and nation unto the Lord and so would all other nations through the true beleif and faith of this twofold testimony which hath long beene suppressed and warred against and the few witnesses there of by the Dragon and his followers so that the two witnesses have been slain for three long dayes and a half in asmuch as beside other accounts that this twofold testimony hath not lived and flourished in and among them but hath been always knocked down and slain through the deceit and violenc of earthly minded men who have hated the tru life of Christ and yet for their earthly and selfish ends have made use of the form and words of it which without the life and spirit of Christ is but a dead carcas and as it wer the dead bodies of the slain witnesses which have lain in the streets of Sodom and Egypt spiritually so called that is to say of the fals and Antichristian Sinagogue Babylon the Mother of fornications with her daughters as all thâ—…se are howmuch soever pretending to a Reformation who are not yet come to witnes the true Light Power and spirit of the Gospell to work in them both the will and the deed Now these Marchants of Babylon and bloody Butchers and Murderers of the two witnesses and testimonies of God have traded and made their merchandise of these dead bodies viz. the words and forms of truth after they had slain the life that appeared therein and murdered Gods faithfull Saints who held forth the living testimony of truth and sold them in the streets or market places of the false Church as ever the Butchers doe their flesh in the shambles in the streets of market Towns Cities and Villages Well! the judgement of this great whore is com and is truly begun The spirit of life from God is entred into the two slain witnesses and shall yet more abundantly enter to the affrighting and allaruming all that dwell upon the earth and truly in nothing more can wee rickon upon the raising of the witnesses then in that the Lord God almighty hath raised this twofold testimony that hath been so much opposed and resisted even by them who made a trade of the words which witnesse ther unto and made it to appear and shine forth in great Glory Power and Beauty and raised up many to witnes therefor and thereunto which no deceit nor violence of men or principalities and powers of darknes shall ever any more be able to prevail against This twofold testimony and the witnesses theirof shall prophocy and that not in sackcloth and weaknes as formerly but in their beautifull garments in power glory and dominion to the staining the glory of all flesh and bringing down the pride thereof that the Lord alone and his truth may be exalted Now unto the one of these two testimonies Viz. that of immediate Revelation a large testimony from the Lord hath been given me to bear and somewhat is published on that Subject for the generall service of truth And also as to this other I find it with me to give testimony thereunto and with others of my Dear Freinds in the truth to leave a publick standing Record and testimony unto the truth hereof in opposion to all denyers of it And becaus that many of our adversaries som through ignorance and others through malice prejudice alledge that this our principle concerning the Light c. it s being universally saving as to its nature is the very same which the Papists and Arminians hold who maintaine universall grace therfor I find it fitt to clear this matter for the undeceiving the simple for indeed though the Arminians and Papists also speake of universall grace as given and offred unto all yet the thing is self which is the universall grace as to what it is indeed and in truth and in true manner and way of its operation they both deny and oppose it for asmuch as they both deny that the universall light which is given unto all it the light evangelicall or a light for the faith of the Gospell to rest in therfor they doe not hold it forth as the immediat object of the Christian saith Secondly they deny the way and manner of its operation to be by immediate Revelation Thirdly they say this light coms from Christ but Christ himselfe is not in man in the true seed of Regeneration yea and the tru and reall indwelling of Christ in the divine seed and birth in the very Saints they generally deny as also that this divine seed and birth is a reall substance or that the divine life is substantiall or subsisteth in any substantiall principle of its owne nature and so I say truly that both Arminians and Papists deny the true universall grace as to what it is indeed and as to the true way of its operation and therfor may be justly putt in the roll with others as unskilfull Physicians through their ignorance of and opposition unto this universall medicine and cure which hath truly the vertu to cure all men and all diseases of men and is administred of the Lord unto all wherby it is possible for them to be cured But not withstanding the great cloud of darknes and ignorance which hath been generally over the understandings of people it is to be acknowledged that through the infinite mercy of God som among one and another both Papists and Protestants so called have received som tasts therof and been partakers of its vertu wherby their souls have lived unto God in som measur but under
much weaknes and leannes yet so as who have been truly single towards him have been accepted For the times of this ignorance God winked at but now commandeth all men every where to repent The night is far spent and the day is at band yea it is already dawned and the tru light shineth out of the darknes which shall run and spread and cover the face of the whole earth with its glory as an overflowing stream Amen A few words concerning the state of the controversy and the explication of the Terms 1. WHEN wee speak of the Light as given unto all men that they may be saved and as being sufficient unto all for salvation by Light wee doe not simply understand a thing that hath but this one Property or Quality of enlightning or manifesting as only to give a true understanding of things and to work out ignorance and error from out of the minds of men but this light hath life in it and an universall vertue and power to reach unto the whole man not only to cure the blindnes of his understanding but the perversnes of his Will and the depravednes of his affections it hath not only an enlighting property but it hath all these other properties as to quicken to sanctify to purify to heal to mortify c. For it being the image of God it hath its perfections answerable unto those which are in God so that as in God there is Light Life Love Goodnes Mercy Righteousnes Wisdome Power c. So in this light which cometh from him there are all these things by way of participation or communication 2. Wee doe not understand this Light and Grace or Gift of God and Iesus Christ as separate from God or Christ for that it is as impossible as to separate the beams from the Sun for God and Christ are one with the light that coms from them forever Yea as the Father and the Son are inseparable so is the light which cometh from them inseparable from both And accordingly as wee say there is a saving light from the Father of lights and from Iesus Christ communicated unto all men and which is in all men so God and Christ are together with this light in all men present with it and in it cooperating therewith for as Christ said I can doe nothing of my selfe and my Father worketh hitherto and I work so the light which cometh from the Father and the Son cannot doe the work alone but the Father and the Son doe cooperate therwith and therein hence in Scripture every good thing or Motion in any man is ascribed unto God himselfe as immediatly present the immediat Author and Worker of it It is God that worketh in you said Paul and no man can come unto me said Christ unlesse the Father draw him and said Christ concerning himselfe without me yee can doe nothing I am the way the truth and the life no man cometh unto the Father but by me and also the whole work of mans salvation is ascribed unto the Holy Ghost the quickner and Comforter So that this heavenly seed of grace needeth the continuall influence and presence of God and Christ together with the Holy Spirit to raise it and forme it and concurre with it in the renewing and regenerating of man But besides this presence and inbeing of God and Christ which is in all men unto salvation in a day of the gracious visitation of God unto them There is a more speeciall way of the inbeing of God and Christ in men which is proper only unto the Saints and children of God who both have God in them and are again in God by Union and Christ is formed in them and so they have Christ in them and they are in Christ through a heavenly and spirituall birth in which they are one with God and Christ. And of this sort or manner of in-being which is by Union and Christ formed within the scripture speaketh frequently And doth hold it forth as only belonging unto the Saints but as concerning this particular how God and Christ is in all men unto salvation within a day of the visitation of the love of God unto them and also how God and Christ is not in all but only in the Saints and children of God according to a spirituall birth and Union the third part of this treatise following in which the objections are answered doth more fully and largely give an account 3. And for the better understanding of the matter in hand how that the saving and Evangelicall light of Iesus Christ hath been communicated unto all men in all ages and generations of the world wee are to consider the words of the Apostle to this purpose There are diversity of administrations said he but one spirit and diversity of administrations but one Lord which diversity of operations and administrations are reducoable unto these two the law and the Gospell or the first covenant and the second Which two as they were very distinguishable among the Iewes so were they also among the Gentiles As concerning the Iewes they had first the law which came by Moses and secondly they had the grace and truth which came by Iesus Christ. The Righteousnes of the law and the Righteousnes of faith and these two though they were distinguishable yet as they were administred of God they were not separated nor divided but the Gospell lay hid within the law as within a vail which the outward Tabernacle did plainly figure and hold forth For what did the Holy of Holyes signify within the outward court and holy place but the Gospell and the administration therof within the law and its administration And thus Christ Iesus was in the law and under it but as within and under the vail and here the light shined in darknes but the darknes did not comprehend it The dispensation of the law was as darknes in respect of the clear dispensation of the Gospell yet even in this darknes did Christ Iesus the true light shine And also in or among the Gentils universally there was and is somewhat which by way of proportion doth answer unto the law and Gospell first covenant and second which was so distinctly held forth among the Iewes and as among the Iewes therwas Moses and the Prophets in the letter so universally in all men both Iewes and Gentiles there hath beene Moses and the Prophets in the spirit and also Christ else what can bee understood by these words Death reigned over all from Adam unto Moses here is an Adam which related unto all men both Iewes and Gentiles and here is also a Moses that related unto all which certainly cannot be that individuall or particular man Moses but a dispensation of God unto men answerable unto Moses according to which Christ said as concerning men then alive upon earth long after Moses and the Prophets were dead they have Moses the Prophets And speaking of that universall law of righteousnes whatsoever yee would
that men should doe unto you doe yee also the same unto them For this said he is the Law and the Prophets So here is first Adam Secondly Moses Thirdly the Prophets unto Iohn who is a burning and shining light and a Voice crying in the wildernes prepare the way of the Lord. And Moses the Prophets and Iohn or Elias are the forerunners of the Lord in Spirit who cometh after them and yet is befor them all and in them all but as it wer vaild even as Moses outwardly put a vail befor his face becaus the people could not behold his Glory so Christ Iesus both when hee came outwardly into the World and now when hee cometh inwardly in mens hearts in his first appearance putteth on a vail and his Flesh is called that vail and as hee had his Flesh in the outward which was a vail so he hath his Flesh in the inward which is a vail also The Word became Flesh and dwelt in us said Iohn And this inward appearance of Christ in Flesh is his appearance in Weaknes as Naturall and yet Spirituall the Mystery hid within the vail of Flesh or naturall Spirit The Treasure hid in the field the least of all Seeds And this Christ doeth becaus of mens weaknes in the naturall state they are naturall their eye is naturall their ear naturall their understanding naturall And how can that which is naturall apprehend or receive that which is spirituall but as it appeareth in or clotheth it selfe with a naturall medium For Unum quodque quod recipitur ad modum recipientis i. e. Every thing that is received is received according to the manner of the Recipient And this is the body of Christ that is indeed spirituall but for our cause descendeth into a naturall forme or appearance and changing us by and with it selfe ascendeth againe into its spirituall appearance of glory Thus it is sowne naturall but is raised spirituall and thus also wee become changed therby both in the soul and body so as being sowne naturall we come to be raised spirituall And indeed ther was no other way that wee could be made spirituall who were naturall but that Christ Iesus who was and is spirituall should become so to speak naturall Hence hee is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The word in-naturalised or become naturall in us which in it selfe is spirituall This is for our weaknes he must descend that wee may ascend And according to this acceptation of the word naturall wee should not contend with those who call this inward divine light naturall if they did not call judge it so naturall as if it were only a meer naturall humane thing as a property or quality of mans corrupt nature becaus of which their error our controversy is just with them The consideration of this twofold appearance of Christ even inwardly in men should stirre all up not to rest in the first but to presse forward into the second so as to know a dying through his first appearance unto our naturall which is the first Birth and a putting on the spirituall wherin the rising with Christ is witnessed and a 〈◊〉 downe in him in heavenly plases This first appearance or ministration of Christ in men is as a Law-giver answerable unto Moses which Law requireth of men obedience unto it without letting them see or propounding unto them the Seed wherin the ability is received to fulfill the Righteousnes of the Law And indeed at first Man hath no inclination to look after the Seed which is the Elect and promised Seed But he aspireth to doe what is required of him through the Seed and birth of his naturall being But after al that hee so doth or can doe the Law which is light discovers the emptynes and imperfection of it it being not only a shining but a burning light and here man is sore discouraged afflicted and grieved under the sence and sight of his weaknes vanity misery and unrighteousnes This divine and heavenly light in him doth not only discover his best Righteousnes to be imperfect and an unclean thing but it burneth as fire against it to consume and destroy it Therfor is a man to give up the first birth and all the Righteousnes wisdome and glory of it unto death and burning that this divine and heavenly fire may mortifie and burne it to the end that the second or new birth may be attained by which also that which dyed that was naturall and corrupt cometh to be quickned and raised up pure and spirituall And this Christ himselfe taught expressly that a man must deny himselfe and take up his crosse daily and follow him if hee wold be his Disciple And this Selfe that hee is to deny is his first birth whether of unrighteousnes or righteousnes the first birth even with all its Glory Wisdome Righteousnes hee must give up to the crosse which crosse is the very light or life of Christ in him even in its very first appearance which crosseth the naturall birth with its Righteousnes Will and Wisdome and is not given to cherish and strengthen it but indeed to weaken kill and mortifie it and then to raise it up againe not any more bearing the image of the naturall and earthly but of the spirituall and heavenly This denyall and giving up of a mans selfe and the righteousnes thereof unto death is attained by Faith in the Light Life and Spirit of God and Christ the Word and Spirit of Faith 4. And as concerning the sufficiency of this light unto salvation wee doe not understand it in opposition to either the necessity or usefulnes of the outward coming of Christ and his sufferings and death for our sins nor in opposition unto the service and use of any teachings in the outward that come from the Spirit of God or any outward things to be done or practised which his spirit leadeth unto all which is more largely shewed in the third Section which answereth the particular objections wher diverse others things serviceable for clearing the state of the controversy are treated of 5. Nor do we assert that by this light the will of all men nor of any man in his naturall state at all times is so posited liberated or freed from the Power and Captivity of the Devill whose Servant and Vassall man is become in the fall and degenerate state through a voluntary giving up of his members as servants to iniquity as that he can at all times at his owne will and pleasure avert himself from the service of the Devill rescue himself from under his Power and convert himself to and seek God so as to find him but onely then and at such speciall and particular times and seasons as it pleaseth the Lord in the riches of mercy to touch stir and move him by a visitation from on high upon in and through this light both enlightning his understanding inclining his will in the strength power and vertue of which
forth some remote Glimpses and flashes as it were but giveth not it selfe to be enjoyed by the soule that is not turned from iniquity and the love thereof unto Righteousnes purity and holines for without these No man can see the Lord in the sweet and comfortable manifestations of himselfe And Lastly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood of men themselvs which very word the Apostle useth to signifie men Eph. 2. 10. And may be applied both to the Saints and to others who are but under convincement and judgement and those preparatory works which goe before a through-conversion who are the workmanship of God in whom or by whom or to whom the Invisible things of God are clearly seene and understood And thus however these words be translated I have shewne that no proof can be gathered from them that the manifestation here mentioned is only that of naturall Illumination I have found my heart drawn forth the more largely upon this place for that it is much misunderstood and wrested by the corrupt glosses of men Argument 4. From Romans 2. Chapter THe same Apostle in this 2. Chapter proceeds yet more fully to hold forth the Priviledges of the Gentiles which they had of God and that they were not so left of him but whoever among them did that which was good a Reward of glory honour and peace was provided for them of the Lord no lesse then for the Iewes and who ever did that which was evill a punishment also was ordained unto the one no lesse then unto the other Tribulation and anguish upon every soule that doeth evill of the Iew first and also of the Gentile but Glory honour and peace to every man that worketh good to the Iew first and also to the Gentile for there is no respect of persons with God vers 9. 10. 11. Then hee comes to answer a weighty objection which might be propounded against what hee said as thus How can the Gentiles be either rewarded or punished seing they have had no Law given them for all reward is in relation unto obedience of the Law of God and all punishment is in relation unto the disobedience thereof To this the Apostle answers that they had the Law inwardly though not as the Iewes had it in an outward administration and according to this Law they should be judged and accused or excused according to their evill or well doing vers 12. 13. 14. 15. Now let it be considered that the Apostle in both these Chapters is speaking of the Gentiles who were under no outward administration either of Law or Gospell as appears by his answers that hee givs unto the Objections aforsaid wherin hee grants that they had not the outward administration of the Lawes and oracles of God but affirms they had that inwardly made manifest in them which God had shewed unto them wherby they were condemned who did evill and justified who did well Now say our Adversaries the Law here mentioned which the Apostle grants that the Gentiles had was but only the Law and light of a mans owne nature and not any principle of light or life that was of a spirituall and saving nature To which I answer The contrary is very demonstrable from the Apostles words as may appear from these following Reasons 1. There was such a Principle in them whereby they did the things contained in the Law Therefore it was a principle of the very saving light and life of Iesus Christ which is that Divine nature mentioned 2. Pet. 1. 4. for by a mans owne nature hee cannot doe the things contained in the Law becaus it is corrupted in the fall and is that evill tree which cannot bring forth good fruit till it be renewed and healed by the vertue of this Divine nature and principle 2. It is evident that this inward principle was the very principle of the Gospell in them in that Paul sayth that God will render to every man according to his deeds in the day when God shall judge the secrets of men by Iesus Christ according to my Gospell i. e. the gospell which hee preached Now if the Gentiles shall be judged according to the Gospell then the gospell behoved in some measure to be manifest unto them for no man shall be judged according to that which is not made manifest it being a most certaine Maxime a law not promulgate doth not oblige and the Law which doth not oblige doth not condemne the transgressors therof and the law that doth not condemn the transgressors thereof can not be a Law according to which they shall be judged But say they By a mans owne nature and the light and power therof though corrupt and degenerat hee may doe somthings required in the Law which are good materially though hee cannot doe them well nor so as to be justified in the doing of them or to receive the reward of eternall life To which I answer But these Gentiles did the things containâ—…d in the Law so that they were excused yea and justified and did receive the reward of Glory Honour and Peace in so doing for said the Apostle even concerning these same Gentiles Glory Honour and Peace to every man that worketh good to the Iew first and also to the Gentile which importeth that some of these Gentiles did work good and also received Glory c. as the Reward therof Now see how abundantly the Apostle clears this matter not the hearers of the Law said he but the doers of the Law are justified vers 13. and vers 14. The Gentiles were doers of the Law forasmuch as they did the things contained in the Law and therefor it followes that they are justified And againe vers 15. hee sayeth they were excused in their minds who did that which was good as they were accused who did evill yea hee proceeds so farre to hoâ—…d forth the Iustification of some of these Gentiles that hee plainly affirmes though they were not Iewes outwardly and outwardly circumcised yet they keeping or as it is in the greek fulfilling the Law their uncircumcision is counted for circumcision and they were Iewes inwardly having the circumcision in the heart and spirit though not in the letter and so had praise of God though not of men By all which it is plaine that the nature here spoken of cannot be mans owne nature which is corrupt but that Divine nature aforsaid wherof such of the Gentiles who were obedient to the Truth inwardly made manifest were partakers and so were justified through faith though they were the uncircumcision as the circumcision was justified by faith also And herein was that great errour of Pelagius that hee affirmed the Gentiles were justified by their owne Nature without the Grace of Christ judging the Nature here mentioned to be mans owne Nature wheras it was that Divine Nature aforsaid that is the very Grace or Gift of Christ. But that the Gentiles could not be justified by their doing the things contained in the
Gentiles together shewing that the Gentiles were not so cast off but that as to what was the maine and principall thing To wit the word of faith the Gentiles did share with the Iewes and that whoever among the Gentiles did beleeve and call upon the name of the Lord were saved no lesse then the Iewes for said he there is no difference betwixt the Iew and the Greek for the same Lord over all is rich unto all that call upon him and whoever beleeveth on him shall not be ashamed Now in the 3. and 4. Chapter hee giveth the Reason why the Iewes who sought after Righteousnes did not attaine it even becaus they sought it not in Christ but in the Law and the legall ministration wheras God had not appointed that for Righteousnes but to point unto Christ who is the end of it for Righteousnes unto every one that beleevs vers 5. And this hee proveth Viz. that Christ is the end of Law for Righteousnes from Moses words Deuter. 30. shewing that by that word of faith which Moses said was nigh unto the Iewes and in their heart so that they needed not say who shall ascend into heaven for it or descend into the deep is understood Christ. Otherwise hee could not have brought Moses words as the Reason or proof why Christ was the end of the Law as here hee doth Againe hee affirmeth for a man to say in his heart who shall ascend into heaven were to bring downe Christ from above or to say who shall descend into the deep were to bring him up from the grave which cannot be wherby it is manifest that by the word he understands Christ whom hee calls the word of faith which hee and his Brethren did preach And so they preached him nearer unto men then either Heaven or the grave The word is nigh unto thee even in thy heart and in thy mouth Some may say how is Christ to be understood to be in the mouth I answer It may be in Relation unto his being given unto men for the food of their soules according to what Christ said hee that cateth me shall live by me Now the food is put in the mouth that it may be nourishment unto the body so here is an allusion unto that as if Moses and Paul had said thou needs not perish for want of Christ the food and the life of thy soule for hee is as nigh unto thee as thou canst desire him as the very meat when it is in thy mouth yea hee is yet noarer Even in thy heart for now the meat may be put into the mouth and yet becaus of weaknes or some Impediment in the body the vertue strength of it may be hindred to goe unto the heart for the strengthning comforting or quickning of the same so though it wer in the mouth yet a man might die as being so weak that hee could not draw the vertue of it into his heart and indeed so it is with us men in the unconverted state wee are in such an impotent condition to doe any thing for our selvs that if life and vertue from God were not brought so near us as to be put in our very hearts wee could not live for wee are not only weak and sick but wee are dead in sins and trespasses and this is the wonderfull mercy of the Lord that hee hath brought this bread of life as near us as is possible for our quickning and salvation hee hath put it not only in our mouth but in our heart yet if the heart doth not kindly receive it nor suffer it to have its operation therein notwithstanding it is brought so near it will not give life unto the heart but be a savour of death unto death thereunto But wher the heart doth receive it so as to unite therwith it not only becometh life unto the heart soo as to fill it with pure Heavenly refreshment and joy and with most excellent and Heavenly breathings thoughts desires and meditations concerning the Mercy Goodnes Power and Love of the Lord and of his Wisdome Righteousnes Purity and Holines or whatever else it tasteth of and enjoyeth in him but also becometh a most abundant wellspring of life unto the mouth wherby it is opened after a marvelous manner to utter and expresse the thoughts and feellings and joyes of the heart in living words which are spirit and life having of the very vertue of the divine life in them which as they are a most sweet and acceptable favour unto God so are they of great use and service unto men both for quickning the dead and for refreshing and building up the living yet more abundantly in the power of that life which has quickned them And thus the word springeth up from the heart into the mouth but here it as it were descendeth from the mouth into the heart therfore it is first said to be in the mouth the word is near thee in thy mouth and in thy heart Now that this was the priviledge of the Gentiles no lesse then of the Iews to have this word so near unto them as to be in the mouth and in the heart The Apostle doth plainly affirme and so that the Gentiles who beleeved were saved no lesse then the Iewes for saith hee There is no difference betwixt Iew or Greeke but the same Lord is rich unto all that call on him And that these Gentiles who did call upon the name of the Lord and were saved were not under any outward administration of the Gospell is most evident from the Objection framed by the Apostle vers 14. 15. and his Answer thereunto The Objection is occasioned by Pauls saying that the Gentils who called upon the name of the Lord were saved Now it might be objected How shall the Gentiles call on him in whom they have not beleeved And if it should be replyed that some of them did beleeve The Objection is How shall they beleeve in him of whom they have not heard And if it be replyed they have heard the Objection remains How shall they hear without a Preacher and if it be replyed they have had a Preacher the Objection in the last place is who or what Preacher hath beene sent to them for how can they preach unlesse they be sent As it is written How beautifull are the feet c. Hereunto the Apostle doth not reply that Preachers have beene outwardly sent unto them for at this time The Gospell as to its outward administration had not gone over all the world but this hee givs for the direct and positive Answer But they have not all obeyed the Gospell c. So then faith come by hearing and hearing by the word of God So hee grants that they could not beleeve without hearing and that they could not hear without a Preacher which Preacher hee doth not say was any man sent unto them by whom they did hear but thus So then saith he Faith cometh by hearing and
their judgments in Translating have rendred it and thus much for the translation Now as to their glosse that God onely strove with them by the ministry of Noah who is called a Preacher of righteousnes I answer that granting them that their Ambiguous translation which is calculated to accommodate this their misty meaning yet it dothnot follow that the words must be understood of any outward striving with man by outward preaching to them but may be still understood of that inward striving of the spirit of God by which God did strive with them to convert them that they might not be destroyed but saved much lesse doth it speake of a bare outward striving for though we grant and deny not but that God did outwardly as it were strive with them by Noah a Preacher of righteousnes in his day and hath in all ages and at this day doth so strive with the wicked by the Preachers of righteousnes of his sending forth who preach in and by and from the immediate Revelation motion and guidance of the spirit of God whence it may be said that the sâ—…irit of God in his Ministers strives with them because they preach from and in the demonstration of the spirit power yet this secludes not this striving with them also by his spirit in themselvs Without which all outward preaching is unsufficient to conversion according to the Doctrine of these gloomy glossers themselvs in favour and honour of whose soule-merchandizing trade this translation and interpretation is framed But alas what is the Chaff to the wheat What the Ministers of unrighteousnes to the Preachers of righteousnes how much so ever transformed to the deceiving of many simple ones as the Ministers of righteousnes what are the quaint Orations of these Academick Oratorian hirelings to the immediate ministry of the spirit of God in and through his Servants these are they and they alone by whom God works his good pleasure and no self-running hireling hath any part or portion in this ministry or service If then we prove that this striving of the spirit of God with them was in order to their conversion and seriously and uprightly so intended on Gods part then it will necessarily follow from these mens owne Doctrine that God must also have strove inwardly with them by his spirit in them as well as outwardly by his spirit in Noah For all such outward striving is even according to them insufficient to effect or procure the salvation or conversion of one man and Reason shews that the Wisedome and Iustice of God requires that he must needs use meanes at least sufficient on his part for the effecting of what he really intended and not onely feignedly pretended That God then really intended the Good the Conversion the Repentance and saving of these men I prove from the Testimony of Peter 1. 3. 20. where he saith the long suffering of God waited upon these disobedient men in the dayes of Noah and that Christ then by the spirit preached unto them which is no more then what God himself here presupposeth when he saith his spirit shall no longer strive in them which I say presupposeth that it had strove with them and wayted upon them and if so for what did it strive with them was it that they might be converted and become righteous or that they might grow more wicked Surely nay the pure spirit of God strives neither outwardly nor inwardly with any to make them more wicked but to bring them out of their wicked ways 't is the wicked spirit of Satan that strives to bring forth such effects and naturally doth where the spirit of God being long resisted doth but once cease to strive The long sufferance of God saith the Apostle waited What waited it for He that waits doth earnestly expect and hope for some thing as the issue of his wayting Now what was it God hoped to effect by his long sufferance their conversion from their evill to himself that they might be saved or their confirmation and obduration in sin that they might be damned This would not to be wayt to beare with long-sufferance to strive that he might spare them and not finally cut them of which God was loath to do but to watch for their haltings to lye upon the catch with them to insnare them to pretend one thing and intend another towards them by sending Noah amongst them to aggravate their condemnation Oh! for shame away with these blasphemous conceits of the mercyfull and true God But I know rather then yee will yield to the truth ye will assert those horrid cruel hypocriticall conceits concerning the holy God which if any man should but suggest concerning any of your selvs yee would with indignation flee in his face But if it be as yee will have it right or wrong that God from the beginning onely intended their temporall and eternall perdition and damnation What needed he have wayted for that what need of striving and labouring for occasion against them had not one sin by them committed been ground enough for him to have taken the forfeit if that were it he onely eyed yea according to your owne desperate Doctrine the one sin of Adam alone although they had never committed any in their owne persons had been enough What need then all this wayting striving sending of Noah to them c When will yee cease this senceles prattle when will yee leave accusing God to Man and heightening the enmity between God and Man when will you learne to think well and speak the thing that is right concerning the righteous God to unrighteous Men that they may be perswaded to imbrace the word of Reconciliation which God hath put in them that in and by it they may be reconciled to him But who sees not that your interest as hirelings lyes on the other side the way You and your work are seen yee boast your selvs to be the Ministers of Christ and of the Gospell but of Antichrist yee are and the Anti-Gospell of evill tydings to poore mankind yee preach and not good will to men on earth Your work is to dethrone Christ and enthrone your selvs in the hearts and consciences of men and women by keeping them under a necessity of your ministry and from the immediate ministration of the pure Iudgements of God from his spirit and witnes in their inward parts therefore is the Lord discovering your nakednes and laying open your shame dethroning you and re-inthroning himself recovering his Iudgment seat Authority and Dominion his slain witnes is he raising up again power hath he given unto it more than in the days of old to judge the inhabitants of the earth Thousands have already bowed to his Scepter and ten thousands submitted to its Iudgment and have there-through in their measures known Redemption and witnessed cleansing and under his Banner are they travelling on untill Iudgment be brought forth into perfect Victory and your Authority Esteem and
Dignity is falne and falling and shall fall before the Iudgment of the spirit of God in every heart and conscience in every Nation Kindred and Tongue that submiteth to the Judgment of God This is it of which David in the spirit prophesyed Psalms 9. 97. and 98. saying The Lord hath prepared his Throne for Iudgment shall judge the world in Righteousnes and minister Iudgment to the people in righteousnes He cometh behold he cometh to judge the earth the world he shall judge with righteousnes and the people with truth and equity This is the everlasting Gospell which the Angell whom Iohn saw fly through the midst of heaven had to preach to them that dwell on the earth even to every Nation Kindred and Tongue saying with aloud voice Feare God and give glory to him for the houre of his Iudgment is come Which is now fullfilled and fullfilling and therfore is Babylon falne and falling in Nations Kindreds and Tongues even so oh Lord let her and hir Merchants fall never more to rise Amen Deuteronomy 30. 14. But the Word is nigh unto thee in thy mouth and in thy heart that thou mayst do it These words are to be understood of the Word of Faith which is Christ as Paul doth expound and apply it both to the Jew and Gentile Rom. 10. as is above shewed Now these words that thou mayst do it are very observable as holding forth an ability or Power given them in the Word as it is received by faith wherby they may do whatever it commands and consequently that it is sufficient unto salvation see Argum. 6. where this place is at large opened Deuteronomy 32. vers 43. compared with Rom. 15. vers 10. c. Rejoice O yee Nations or Gentiles with his People c. and why should the Nations rejoice with his people even becaus they had the same mercy of God as to what was the maine and substantiall thing bestowed upon them Paul in his Epistle to the Romans cap. 15. vers 10. takes notice of these words of Moses and makes use of them to shew that the Gentiles were not so cast off of God but that they had the same mercy as had the Iewes in relation unto the chiefe and substantiall thing as he expresly saith vers 9. Let the Gentiles glorify God for his mercy and this hee confirmeth out of the Psalmes Moses and Isaiah out of the Psalmes hee bringeth these Testimonies first Psal. 18. 49. For this cause I will confesse to thee among the Gentiles but in the Gentiles it is in the Hebrew and Greek and sing unto thy name so that the Lord was among and in the Gentiles and had a Name in and among them which was a Name of mercy The second Testimony is from Psal. 117. O praise the Lord all yee Nations praise him al yee people for his mercifull kindnes is great towards us and the truth of the Lord endureth forever praise yee the Lord. Now what us is this to whom his mercifull kindnes is great even the Nations and Gentiles that all of them no lesse then to the Jewes who are also in this Psalme called to praise the Lord becaus of the mercy bestowed upon them and becaus of the truth which endureth forever And that the Mercy in these places aformentioned is Christ himselfe without which nothing is a mercy is plaine both from the intent and scope of the Apostles words who is speaking of Christ and also from the other citation out of Isaiah 11. 10. There shall be a root of Iesse which shall stand for an ensigne of the people and hee that shall rise to reigne over the Gentiles in him shall the Gentiles trust which Scriptures as they hold forth the more abundant manifestation of Christ unto the Gentiles after his coming in the flesh so doe they point unto some manifestation of him in and among the Gentiles in all ages sufficient unto salvation for that Moses in his day and David in his required the Nations even all of them to glorifie God with the Iewes for his mercy the Riches of the glory of this mistery in the Gentiles which is Christ as is above declared Iob. 24. 13. They are of those that rebell against the light they know not the wayes thereof nor abide in the pathes thereof This Job spake of the wicked and oppressors Now what light is this that they rebelled against but the light of Gods holy Spirit Which witnessed against their evill deeds For that it was not the light of mans owne corrupt nature is manifest becaus it s said they know not the wayes thereof wheras the wayes of the naturall light or understanding they did know for wicked men can digg deep in that naturall light and find out the pathes thereof but the pathes of this Divine and Supernaturall light they cannot find out Job 28. vers 12. compared with vers 28. But wher shall wisdome be found and wher is the place of understanding This is answered First Negatively The depth saith it is not in me and the sea saith it is not with me c. Secondly Positively And unto Man he said behold the fear of the Lord that is wisdom and to depart from evil is understanding That is to say that which enclineth the heart to fear the Lord and to depart from evil is Wisdom and Understanding Now what Man is this to whom God hath so said was it only unto Iob surely none will say it Or was it only unto the Iews nor can this with Truth be said For Iob neither lived among the Jews nor was he of the Jewish Nation Was it then only unto some particulars of the Gentiles Neither can this be said for there is no place of Scripture that calls only a few Gentiles by that large indefinite Name Man By Man then we must understand Mankind as comprehending every Individual and particular man in the World as it is most usually taken in the Scripture Parralel to this place is Micah 6. 8. He hath shewed unto thee O man what is good and what doth the Lord require of thee but to do justly and love mercy and walk humbly with thy God This is more then the Light of Nature can shew Psalm 2. 12. Kiss the Son least he be angry and ye perish from the way when his wroth is kindled but a little c. This is a most sweet and joyful call unto the Gentiles no less then to the Iews even to these who were combining against the Lord and his anointed or Christ. Now that they are bid to kiss the Son doth plainly import that the Son was held forth and given unto them of the Father in true love that they might kiss him i. e. that they might enjoy him which doth again inferre that there was such a manifestation of the Son let forth into them which was sufficient unto salvation elce how could they be required to kiss him if he were not offered and made manifest
unto them and how could he be offered unto the Gentiles to kiss him if it were impossible for them so to do this were contrary to that righteousness and sincerity that is in God so that in these Words is plainly held forth a day or time of visitation wherein it was possible for them to be saved and escape the wrath of God Kiss the Son least he be angry and ye perish from the way Psalm 50. 1. The mighty God or the God of Gods even the Lord hath spoken and called the Earth from the rising of the Sun unto the going down thereof This is an universal call unto all Nations Psalm 98. 2. The Lord hath made known his salvation his righteousness hath he openly shewed or revealed in the sight of the Heathens Now what was this but the Gospel in which as said Paul the Righteousness of God is revealed c. And Christ in Scriptureis called the salvation of God which was in some measure made known or manifest in them though not as to the outward Name yet the power light and life thereby signified was made manifest in them Proverb 8. 1. Doth not Wisdom cry and understanding put forth her voice vers 4. Unto you O men I call and my voice is to the Sons of men verse 5. O ye simple understand Wisdom and ye fools for to these she also calleth none excepted be ye of an understanding heart verse 6. Hear give Ear or hearken there in the heart for I will speak of excellent things And verse 31. She tells us she rejoiceth in the habitable part of Gods earth yea that her delights are with the Sons of men Who of all the Creatures alone are created capable of her inhabitation cohabitation fellowship and Communion in the Spirit And therefore unto them alone she speaketh on this wise Verse 32. Hearken unto me O ye Children for blessed are they that keep my ways Verse 34. Blessed is the man that heareth me watching daily at my gates waiting at the ports of my doors Why so what shall he reap thereby doth thy appearance Wisdom in and unto the Sons of Men even to fools and simple ones tend to their blessedness to bring them to a blessed State Yes Verse 25. for who so findeth me findeth life life indeed life eternal and shall obtain favour of the Lord. But he that sinneth against me that doth not love and receive me but rejecteth my instruction wrongeth his own Soul all they that hate me which none can be said to do to whom she hath never appeared seeking their love love death What can be spoken more plain to the holding forth a day of visitation for good not watching only for evil as some Apostles of darkness speak to the Sons of men indefinitly Tantamount to this is Proverb 9. 1. 4. Wisdom hath builded her house she hath hewen out her seven pillars She crieth who so is simple let him turn in hither turn in whither to whom to what let him turn in saith wisdom hither to me who am within cry within call within lift up my voice within Therefore to the simple she saith let him turn in hither and as for him that wanteth understanding she saith to him c. What! doth wisdom appear speak to visit such Yes she doth if we may believe her Who is then this man that wanteth understanding is he a Saint or a Sinner a believer or unbeliever a Regenerate or unregenerate one I think none will be so sottish as to say that the Saints the Believers the Regenerate are these fooles that are void of understanding It necessarily follows then that they are the unconverted the unbelievers the unregenerate and consequently that to such while such Wisdom appears and speaks and what saith she to them why Verse 5. Come eat of my bread and drink of the wine which I have mingled Verse 6. forsake the foolish and live and go in the way of understanding For thee then though a foole though void of understanding without the knowledge of God and so without God and without Christ in the World for thee even for thee I say Wisdom taketh care for thee even for thee she hath prepared bread and mingled wine and to thee she saith come eat of my bread the bread of life and drink of the wine which I have mingled Behold the Visitation the loving the kind visitation and tender of wisdom to those that know her not that heed her that regard her not that believe not in her But who or what is this Wisdom here spoken of is it not some common gift some natural thing that 's common to all elect and Reprobates only Common restrayning but not saving grace which convinceth and condemns but converts not nor hath power so to do No no this Wisdom of which the holy Scripture here treats is the highest wisdom the wisdom of the most high even Christ Iesus the wisdom of God the Son and wisdom of the Father whom he hath given to be a light to the Gentiles and his Salvation to the ends of the Earth who calleth and cryeth unto all directing and pointing all men to turn in to with in themselves that they may hear his voice live Whose Ministers then are all those that would perswade the greatest part of mankind that Christ appears not to them intends nothing for them but doth all that he doth with them in them towards them only to augment their Damnation Surely these are not the maydens that wisdom nor Ministers that Christ hath sent forth though they pretend to come in his Name but are the right ministers of Antichrist The same truth is again confirmed Isaiah 42. 6. I the Lord have called thee in righteousnes will hold thine hand and will keep thee give thee for a Covenant of the people for a Light to the Gentiles c. The like place follows Isaiah 49. 6. It is a Light thing that thou shouldst be my servant to raise up the Tribes of Iacob to restore the preserved of Israël I will also give thee for a light to the Gentiles that thou may be my salvation to the end of the earth Many other places might be produced to shew the same thing but these are testimony sufficient that not onely the Apostles but Moses and the Prophets declared of this universal dispensation of Light given unto all men for salvation Argument 10. From a Collation of divers Parables given forth by Christ clearly pointing at the same thing Matth. 13. From Verse 3. To the 24. Here is the Parable of the sower expressed at large the interpretation of it given by Christ himself holding forth that it was one and the same seed that was sown in all the foure grounds though onely One ground brought forth the fruit WHich foure grounds do signify and represent all men in whom the seed which is called the Word of God hath been sown even that Word before mentioned the very seed of Regeneration for
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
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