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
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
so weak and small being onely a very small remnant or Relict of what man had before the fall To this I reply and say Answ. That this very Answer then grants it to be still of a saving nature in so much that if it save not this or that man in whom it is it is not any defect in the nature but onely in the degree or quantity of it But others that foresee the consequence of this concession will not allow it For if it be saving in the nature of it though it be the least of all seeds yet it may save as Christ compared the tru seed of Regeneration unto a Very little thing even the least of all seeds But that they say this universall pricciple is only som relict of that supernaturall Light which Adam had before the fall and nothing de novo or of a new superadded is not to be granted For if by supernaturall Light they understand the image of God in man that image did wholly dye the light thereof become wholly extinguisht and so the image remayned indeed in man but as a dead body without life or as a candle whose light is blown out and extinguished for the Lamb was slain from the foundation of the world and by the fall Christ came to be crucifyed in man Viz. according to the life of the expressed word which being crucified he is said to be crucified though according to the life of the word as it is immanent or dwelling in God and not externally emanant or expressed in man he could never suffer or be crucified And thus as that supernaturall principle became crucified in man through the fall the light thereof came to be wholly extinguished for the light proceedeth from the life An example whereof we have in every naturall thing which liveth Which so soone as they are slain or mortified send forth no more vertu till quickened again And thus a live coale after it is killed giveth no more light till it be revived again by somewhat that is living administred and communicated de novo to it That supernaturall light then which is in all men since the fall is not any relict as aforesaid but some what given of a new to quicken and enlighten the dead body of the divine image and thereby and there through the soule of man which onely can live unto God be a partaker of his life through that life which he breaths into this slain image in which man onely hath fellowship with God according to which man was made in the beginning and because of which he excelled all the other visible creatures for that this divine image expressed or breathed into him whereby he became a living soule i. e. did partake of a life that in the very nature and kind of it excelled the life of all other Visible creaturs which did represent God and give the knowledg of him unto man so far as he was capable of it Now in the last place we have to doe with Arminians and Papists who deny this universall principle to be the grace Evangelicall and consequently that the true seed of Regeneration is sowne in every man which is sufficiently refuted from what hath been said For if this Light or principle be given a new to quicken and raise up the divine image which dyed and was slain by mans fall what can it be but the tru seed of Regeneration For any other principle would be altogether Heterogeneous and so could not serve to quicken or raise it up Let also the many excellent Scripture proofs adduced and opened in the 2 Section and elce where be but well weighed and considered and it will plainly appear that the grace they declare of is truly Evangelicall being called the word of faith and the Gospell Rom 10 8. v. 16. compared and Colossians 1. 23. 27. As also John 1. 9. 7. c. where it s called the tru light which lighteth every man that cometh into the world that all through him might beleeve c. SECTION III. The objections of any seeming weight answered Object 1. NAturall and unconverted men are said Ephes 5. 8. to be darkness how then can saving light be in them Answ. It may be in them notwithstanding in a seed as well as darkness by your own principles is said to be in the Saints so long as they are in this body who yet are in that place said to be Light in the Lord. Why may not then as well light be in them that are called darkness as darkness according to your principles be in them that are called Light in the Lord yea it must have been in them while darkness or they could never have been brought out of that state to be light in the Lord for t' is by the shining of the true light in such that those that resist not its operation come to be so changed Object 2. All men have not faith therefore all men have not saving light Answ. I deny the consequence For faith is the effect of this saving light onely in those that resist not its meek and gentle operation not in those that resist it for in them it produceth not faith but condemnation so we grant all men have not faith hope love nor any of those blessed effects and Vertues of the spirit mentiond Galat. 5. 22. 23. which the Saints alone or the converted onely have but this hinders not but that all might have them the seed which would bring forth these fruits in them did they not oppress it being in them Object 3. Some are said Jude 19. Not to have the spirit Therefore such have no saving light Answ. The word have hath various significations sometimes it signifyes possession enjoyment union and thus all have not the spirit Yea thus none but the Saints have it Other whiles it signifies the presence or in-being of the Spirit in men according to that influence of light and life which prepareth for union and enjoyment and thus all men have the spirit so long as the day of their Visitation remaineth Object 4. It 's said the World cannot receive the spirit of truth because it sees him not neither knows him Therefore c. Answ. The same answer servs For the word receive as well as have is of Various acceptations Thus the World can neither receive nor know the spirit of truth as to union possession and fruition of it But the world that is worldly naturall carnall men may receive the spirit according to that influence which prepareth for union c. for many a wordly and naturall man hath become a child of God But how could any man witness such a change but by receiving the word and spirit of truth while naturall and carnall as it s said as many as received him to them he gave power to become the Sons of God By which receiving here is understood beleeving but there is a more generall receiving of the Spirit by which unbeleevers may come to beleeve
out all from receiving any knowledge from God himselfe whether they belong to that number that is absolutely rejected yea or nay Weigh and consider these things Oh all people and be awakened and roused up out of your slumberings in which your teachers have lulled you that you may once at last perceive these blind guides who deny the Light that is universall and whether they are leading you even into a very pitt of darknes and impiety while they tell you God hath not given to every one of you nay nor to any one of you who may be in a naturall state any thing through which it is possible for you to come out of that darknes and death in which you lye sure when you shall come to any Nobility of understanding you will find that though your teachers say the Quakers teach pernicions principles unto the Nation that indeed wee bring glad tydings unto it Whose principles in the twofold testimony aforsaid as they come to be received and beleived by the Nation will make it a happy and blessed Nation which is now miserable becaus of that ignorance and iniquity that abounds in it By the true faith and beleif of these two principles the nation that is now as a barren wildernes as to fruits of righteousnes would become as the garden and Paradice of God The glory of Lebanon and excellency of Carmell would be given unto it and it would become a married land and nation unto the Lord and so would all other nations through the true beleif and faith of this twofold testimony which hath long beene suppressed and warred against and the few witnesses there of by the Dragon and his followers so that the two witnesses have been slain for three long dayes and a half in asmuch as beside other accounts that this twofold testimony hath not lived and flourished in and among them but hath been always knocked down and slain through the deceit and violenc of earthly minded men who have hated the tru life of Christ and yet for their earthly and selfish ends have made use of the form and words of it which without the life and spirit of Christ is but a dead carcas and as it wer the dead bodies of the slain witnesses which have lain in the streets of Sodom and Egypt spiritually so called that is to say of the fals and Antichristian Sinagogue Babylon the Mother of fornications with her daughters as all thâ—…se are howmuch soever pretending to a Reformation who are not yet come to witnes the true Light Power and spirit of the Gospell to work in them both the will and the deed Now these Marchants of Babylon and bloody Butchers and Murderers of the two witnesses and testimonies of God have traded and made their merchandise of these dead bodies viz. the words and forms of truth after they had slain the life that appeared therein and murdered Gods faithfull Saints who held forth the living testimony of truth and sold them in the streets or market places of the false Church as ever the Butchers doe their flesh in the shambles in the streets of market Towns Cities and Villages Well! the judgement of this great whore is com and is truly begun The spirit of life from God is entred into the two slain witnesses and shall yet more abundantly enter to the affrighting and allaruming all that dwell upon the earth and truly in nothing more can wee rickon upon the raising of the witnesses then in that the Lord God almighty hath raised this twofold testimony that hath been so much opposed and resisted even by them who made a trade of the words which witnesse ther unto and made it to appear and shine forth in great Glory Power and Beauty and raised up many to witnes therefor and thereunto which no deceit nor violence of men or principalities and powers of darknes shall ever any more be able to prevail against This twofold testimony and the witnesses theirof shall prophocy and that not in sackcloth and weaknes as formerly but in their beautifull garments in power glory and dominion to the staining the glory of all flesh and bringing down the pride thereof that the Lord alone and his truth may be exalted Now unto the one of these two testimonies Viz. that of immediate Revelation a large testimony from the Lord hath been given me to bear and somewhat is published on that Subject for the generall service of truth And also as to this other I find it with me to give testimony thereunto and with others of my Dear Freinds in the truth to leave a publick standing Record and testimony unto the truth hereof in opposion to all denyers of it And becaus that many of our adversaries som through ignorance and others through malice prejudice alledge that this our principle concerning the Light c. it s being universally saving as to its nature is the very same which the Papists and Arminians hold who maintaine universall grace therfor I find it fitt to clear this matter for the undeceiving the simple for indeed though the Arminians and Papists also speake of universall grace as given and offred unto all yet the thing is self which is the universall grace as to what it is indeed and in truth and in true manner and way of its operation they both deny and oppose it for asmuch as they both deny that the universall light which is given unto all it the light evangelicall or a light for the faith of the Gospell to rest in therfor they doe not hold it forth as the immediat object of the Christian saith Secondly they deny the way and manner of its operation to be by immediate Revelation Thirdly they say this light coms from Christ but Christ himselfe is not in man in the true seed of Regeneration yea and the tru and reall indwelling of Christ in the divine seed and birth in the very Saints they generally deny as also that this divine seed and birth is a reall substance or that the divine life is substantiall or subsisteth in any substantiall principle of its owne nature and so I say truly that both Arminians and Papists deny the true universall grace as to what it is indeed and as to the true way of its operation and therfor may be justly putt in the roll with others as unskilfull Physicians through their ignorance of and opposition unto this universall medicine and cure which hath truly the vertu to cure all men and all diseases of men and is administred of the Lord unto all wherby it is possible for them to be cured But not withstanding the great cloud of darknes and ignorance which hath been generally over the understandings of people it is to be acknowledged that through the infinite mercy of God som among one and another both Papists and Protestants so called have received som tasts therof and been partakers of its vertu wherby their souls have lived unto God in som measur but under
unbeleef and darknes and it lighteth him that hee may beleev and come out of it and so 4. If by men here wer only understood Beleevers then Iohn could not have said the Light shineth in darknes and the darknes apprehended it not for Beleevers are not darknes but light wheras Unbeleevers are darkned and unbelief is darknes now the Light shineth in this darknes to change men who are darknes to be Light in the Lord. Now followeth Iohn Baptist his testimony of him Ther was a man sent from God whos name was Iohn the same came for a witnes to bear witnes of the Light that ALL through him might beleiv and this was his testimony that hee was the true Light which lighteth every man that cometh into the world His words are such a plaine proof that Christ enlightned every man so as that hee might believ and so be saved that no words could be desired more plainly to evidence it and yet what miserable evasions have men made who are prejudiced against this precious Truth to darken it by their corrupt Glosses 1. Some will have it only to be understood of the light of nature or a naturall light And if we reply the words speake of Christ and Christ is not naturall but spirituall they answer its true but yet Christ who is spirituall hath diverse manners of enlightnings hee enlightneth some only naturally say they and others spiritually to which I reply Granting that hee doth enlighten after divers manners as naturalâ—…y and spiritually but notwithstanding all men whom hee doth lighten naturally hee doth also lighten spiritually for that as is said hee is called light in no place of scripture simply and Barely in Relation to a naturall inlightning excluding the spirituall I challenge the adversaries to produce one plaine and evident proof for it And againe this wer not to doe the work of an Evangelist to preach him to every man as inlightning but naturally wheras the Apostle received his Commission from Christ to preach the Gospell to every Creature i. e. every man But besides these reasons prosecuted above Iohn the Baptists plaine words doe evince it that hee enlightens every man spiritually and so as that hee may beleve wherfor this is an inlightning of a saving or salutiferous Nature For Iohn came to bear witnes of him that all through him might beleeve Hence I thus argue That enlightning which hath a speciall Relation to beleeving is of a spirituall and salutiferous or saving nature But this enlightning here mentioned hath a speciall Relation to beleving Therfor c. The first Proposition is manifest becaus the enlightning which is but naturall hath its speciall Relation not to faith but to naturall Reason The second Proposition is proved from Iohns Testimony who said Hee cam to bear witnes of the Light that all might beleeve through him Secondly I thus argue That lightning by which all men might bâ—…leev is of a spirituall and saving nature But this lightning is such Therefore c. The first Proposition is clear becaus by no other inlightning but that which is spirituall and saving CAN any beleev The second Proposition is proved from Iohns words Hee came to bear witnes of the light that all through him MIGHT beleeve Therefor it was such an enlightning that all through him MIGHT beleeve and so I desire the Reader to take notice of the word MIGHT Which Imports a Power or ability to beleeve so in somuch as Iohn said all might beleev its evident its possible for all to beleev Now to evade this some reply that it s said through him to wit Iohn and not through Christ simply as hee enlightens them To which I answer 1. Supposing it were to be understood so through Iohn yet this doth not in the lest prove that this enlightning of all men is only naturall wherof I give this most evident Reason Because by the most powerfull naturall enlightning and Iohn both neither all nor any man are putt into a condition that they might beleev for no Ministry of the best of men with a bare naturall inlightning concurring is sufficient to put men into a condition that they might beleev But secondly for them to say that through him is to be understood through Iohn is but a begging of the thing in Question and it is more agreeable to the words to be understood of Christ through whom all might beleeve without Iohn but to understand it of Iohn would Imply as if hee were an universall Instrument so as none could beleev but through him wheras many have beleeved both without the Ministry of Iohn or any men on Earth Others againe finding the strength of these Arguments which prove the enlightning here mentioned to be spirituall and of a saving nature betake themselvs to another evasion but as groundles and weak as the former By every man say they is to be understood not Singula generum but Genera singulorum i. e. not all particular men but some of all sorts of men for the words every and all doe sometimes so signify in Scripture To which I answer 1. That the words all and every doe somtimes signify so in Scripture doth not prove that they so signify here unles they could prove that they doe alwayes so signify which is so far otherways that wher in one place they signify some of all sorts in one hundred of places they signify al particulars Now would our Adversaries think it faire to put this their Glosse upon these words In Adam all die i. e. not all particulars but some of all sorts But 2. according to that generall Maxime of understanding Scripture which is that Scripture words are to be understood in their whol Latitude and Extent where no cogent Reason movs to the contrary The words then all and every are to be understood of every particular becaus no cogent Reason movs to the contrary It s true our Adversaries pretend to divers cogent Reasons the weaknes of which wee may come afterwards to shew And 3. its evident they are to be understood of all particulars becaus Iohn and other Ministers of the Gospell sent of God preached to all particulars as they had occasion whose day of visitation was remaining and did not offer it unto some and refuse it to others which they should have done if Christ had enlightned but some and not others for how could they preach to them wher there was no enlightning from Christ to answer them or the end of their Ministry As now it wer a most ridiculous thing for any men to offer the things of humane Reason to Beasts becaus there is no Rationall Capacity in them wherby they can receive them so were it as ridiculous a thing for man to offer the things of faith and salvation to any men where there is no illumination that is saving and spirituall wherby they can receive them And as the Principle of Reason answers in men to the things of Reason so the principle of Faith which
is the Word of faith in men answers to the things of Faith and therfor the true Ministers of the Gospell offer Faith unto all men there being in all men some measure of illumination by which they are capable to receiv it Now Iohn saith further hee was in the World and the World was made by him and the World knew him not by the World it is manifest hee understandeth Men for that hee maks it a culpable thing that hee being in the World yet the World did not know him and so it cannot be understood of the outward frame of Heaven and Earth which are not in a capacity to know him Therefor according to Iohn hee was in men who knew him not and so in them who did not beleive in him nor receive him He came to his owne and his owne received him not viz. Those who wer his owne 1. by the Right of Creation 2. by the Right of Donation all men yea and all things wer delivered unto him of his Father and they to wit all men wer given him that hee might enlighten them as hee is given unto them for the same and so distributeth unto them their severall Talents that they might putt them to usury and at his coming to Iudgement might give an account of them Now here some reply That by these words in the 10. 11. vers is understood his coming outwardly in the land of Iudea but I answer as hee came there and was a light in the outward which shined gloriously and yet they did neither know him nor receive him so hee did come in the inward in some measure both then unto them and to all others yea and from the beginning forasmuch as hee hath ever beene the light of the world enlightning every man that coms into it therefore Iohn bears testimony unto him not only in what hee was at present but in what hee had been from the beginning both what hee then was and what hee was to be afterwards So by his being in the world and coming unto his owne cannot be simply understood his coming in the outward excluding his inward coming And bâ—…sides his coming IN THE OUTWARD excluding his inward coming could not so enlighten them that they might beleev But hee came enlightening them so that they might beleve Therfore his coming outwardly is not simply nor principally here understood For to his outward coming the following verses doe rather relate Morover John bare testimony of him saying The Law was given by Moses but Grace and Truth came by Iesus Christ by which it is evident that Iohn is here preaching Christ as an universall Light unto all not according to a naturall illumination but according to that which is saving and spirituall Grace and Truth saith he cometh by Iesus Christ. And of his fulnes said hee have we all received Grace for Grace Now what ALL is this only the Saints and Beleevers No for if Saints and Beleevers only received Grace from Christ then no Unbeleevers could ever become Saints and also no Saints ever were Unbeleivers which is false For now when Grace first cometh unto men from Christ out of his fulnes it findeth them Unbeleevers and it is given them while they are such to the end that they may be converted from their unbeleef So then Unbeleevers receive Grace that they may beleeve and Beleevers receive it that they may beleeve more and more yet now some yea many and most Unbeleevers suffer not this Grace which they have received to have its operation in them which would change them and make them Beleevers but like the slothfull Servant hide their Masters mony in the earth in a napkin therefore it doth not encrease nor bring forth the fruits of Grace which it doth in them who yeeld submitt unto its operation But some may say if they had received Grace they had received him and so they should have become the Sons of God according to vers 12. I answer the Word receive hath divers significations 1. If a thing be put in such a place it is said to be received as if Seed be sowne in barren earth So the slothfull Servant which hid his Masters mony in the earth is said to have received it Math 25. 24. But 2. a thing is said to be received when it is suffered to have its due operation in that wher it is put and if not it is said to be rejected so the Earth may be said not to receive the Seed which though sowne in it yet it suffers it not to spring up and the Body which receivs good Physick into it yet resisting the operation thereof it may be said not to receive it but reject it And thus many words in Scripture have divers significations which in one is true in another false and so all men of his fulnes received Grace but some receiâ—…e it no otherwise then the barren Earth or Womb receivs the Seed or as the slothfull Servant his Talent and so it proves their condemnation even as the body which receiving good Physick resisting it and working against it is killed thereby Others receive it so as to yeeld to its operation and so they are as the good Ground which receiving the good Seed bringeth forth fruit some 30 some 60 and some 100 fold Argument 2. From Ioh. 3. vers 16. 17. c. to 22. compared with Ioh. 8. 12. IN these words Joh. 3. from v. 16. to 22. Our Lord and Saviour Iesus Christ doth from his owne mouth bear a large and plaine Testimony unto this Truth God said he so loved the world that hee gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life Wherby hee doth shew forth the cause of mans perishing and misery to be from mans owne selfe and not from the Lord for the Lord so loved men that hee sent his Son to save them but men did not beleeve in him whom the Father had sent Now that this love of God is universall towards all men and that the Son is come into all to be a Saviour unto them is manifest in that hee saith God so loved the World that whosoever beleeved in him should not perish But here also they have sought out an evasion to darken and corrupt this clear Testimony by the World say they hee means not all men but only the Elect. In opposition to which I say 1. It s but a meer allegation without any ground for they can shew us no place in all the Scripture wher only the Elect are called the World Indeed evill men and unbelievers are oft called the World and sometyms all men are called the World but no wher the Elect alone But 2. supposing the World wer sometyms understood to be only the Elect yet it cannot be so understood here for that it would render these words of our blessed Lord void of sence and nonsensicall which were blasphemous to think For according to that acceptation the words would
and indeed as concerning the naturall Illumination the Gentiles could not be said to detaine IT for they gave but too much way unto IT And Thereby sought to find out Wisdome but could not for since the fall the naturall light or illumination of man is exceedingly corrupted and yet men have loved IT and set IT up above the Gift of God and fed upon IT as if IT had beene the Tree of life And IT hath beene permitted to grow and become a very large Tree but the fruit of IT is corrupt and Impure in all naturall men and not good for food so unrighteousnes cannot be said to detaine or hinder the growth of the naturall Illumination as it is corrupt for many men who are very unrighteous and wicked have much of it and many times more then the Righteous so that Christ said The children of this world are wiser in their generation then the children of God Now the naturall Illumination as it was pure before transgression so in them who come to be purified from transgression it doth become pure for the Truth purifieth it and it groweth up under its shadow and is good unto men for divers uses and so unrighteousnes hindreth its growth as its pure but not as it is impure And this has been the generall Losse of men in that they have still sought after that satisfaction in the naturall Illumination which they should have sought after in this heavenly and Divine Principle of truth and so have missed IT and seeking Wisdome have become fooles so as to exchange the truth of God for a lye as it is here Imputed unto these Gentiles Now as in the Scripture it is said Poor men are vanity and Rich men are alye vers 13. becaus they were apprehended and judged to be what they were not so it may be said the naturall light or illumination as it is now corrupted since the fall is a Lye in such an Acceptation becaus it is judged by men to be what it is not They love and esteeme it more then the Precious Truth and seek after wisdome and knowledge in it which is not the true knowledge and Wisdome of God that maks wise unto Salvation And of this the Gentiles wer extreamly guilty for thereby they lost any measure of the true knowledge they had received and became vaine in their Imaginations and their foolish heart was darkned for which cause God gave them over to a Reprobate mind to doe those things which are not convenient this is the 8. Reason why this manifestation is not the naturall illumination becaus through it God kept them as by a chaine from doing these abominations which afterwards hee gave them up to committ There was a time when God dwelt in their knowledge wherby they knew him through what hee had made manifest of his eternall power in them and hee being thus manifest in them stood as in their way and withheld them from doing those things till afterwards that hee was provoked through their unthankfulnes who when they knew him did not glorify him even to give them up to a Reprobate mind not from the beginning but after much provocation and long suffering of God and therfor they could not but be under a Possibility of Salvation befor they were thus given up for a man is alwayes under this Possibility till hee be given up to a Reprobate mind or Spirit so that the Spirit of the Lord ceaseth to strive with him any more But say our Adversaries This is but the naturall Illumination becaus it is said the invisible things of him from the creation of the world are clearly seene being understood by the things that are made so that what they knew of God they gathered it but from the creatures and things that were made and therefor it was but the Light of nature or naturall Illumination To which I answer supposing that by these words the things that are made which are according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should be understood the Works of the outward creation yet it doth not follow in the least that what they did know or understand of the invisible things of God was either meerly or principally from or by them I doe willingly Indeed acknowledge that ther is a Book of Creation in which many things of God which require great consideration are writt but I say this book is sealed and can no more be truly and sufficiently understood then the Book of the Scriptures unles that Divine and spirituall Illumination of the Holy Spirit of God doe unseal it doe reveale and open and make knowne the things that are therein recorded Now the Apostle doth not say that they understood the invisible things of God either only or principally by the things that are made for before hee maks any mention of the things that are made hee speaks of that which may be knowne of God which was manifest in them which God had shewed unto them and so this was a Light to reveal these things of God which were writ in the Creaturs and as a key to open them up and as an Interpreter to Interpret those Characters of the Divine Power Wisdome and Goodnes of God imprinted in the Creatures But Secondly the Words may be no lesse truly yea more properly and warrantably translated in the Creatures or things made as thus the invisible things of God are seene clearly in the things that are made so that they who looke upon the Invisible things of God with the Light of Divine Illumination which proceeds from him Can and doe see God and his invisible things in all the Creaturs or things that are made so that the Creaturs are not in themselves a Vail to hinder the sight of God from any man if the Vail of iniquity were but rent off from the Eye of his mind and that Eye were filled with the Divine Light of God hee could clearly see the Lord and his invisible things even his Glory Power and Majesty in all things that are made as really as with our naturall Eyes wee can see visible things in such and such places Now I may see a man in such a place and yet the place contribute nothing by way of a cause to give me the sight of him so I may see the Lord clearly in Creaturs and yet the Creaturs not be the cause of my sight and indeed so it is The Creaturs and things that are made of this visible World God is in them and filleth them with his heavenly presence and may be seene in them by men who behold him in the Divine and Heavenly Light which proceeds from him but they cannot be called the cause so much as by way of either Object or Instrument why hee is clearly seene I doe not deny but there is a certaine abstractive knowledge of God to be gathered from the Creatures which are visible and wherof they may be called the cause by way of Object and Instrument but this is not the
clear sight of God being not Intuitive but abstractive and so the Creaturs cannot administer or afford unto us the clear sight of God becaus they cannot exhibit or emit unto us the image of God but only some Prints and footsteps of him but the clear sight of God which is the Intuitive knowledge of him can only bee had in the Son as hee is manifest in the expressed Word and Image which is the Light that giveth with open face only to behold him Now though the Invisible things of God may be clearly seene i. e intuitively in the Creatures yet if the Creaturs have no Causality hereof this knowledge cannot in the least be imputed unto the Creaturs and so not unto any naturall illumination which is either acquired or encreased by them And this is a manifest Reason why the Creaturs of this visible world can not be said to be the cause of this knowledge here mentioned becaus no knowledge wee can receive by them though but as by Instruments is a clear seing of the Invisible things of God wheras this here mentioned is a clear seeing of them which might be in the Creaturs but not by them So that if all Creaturs wer removed yea and turned to nothing save only that Creature which hath this clear sight yet the Invisible things o God could be seene As now if I should see clearly some Excellent Object in or through Glasse which if the Glasse were removed I could see as well without it I could not impute any thing to the Glasse as having influence upon my sight So it is as to this sight of God the Creaturs are as it were a Christall Glasse in and through which the Beauty and Glory of the Lord doth shine which those who are of a pure mind can see in them and through them so that they are no Vail nor hinderance in themselvs and yet they are no cause of this sight neither for if they were removed yet the Lord could be seene Now I shall not say that all these Gentiles had such a sight of the Invisible things of God as to have these Immediate manifestations of his Love Ioy Peace Goodnes and Excellency which the Saints have but there is a Manifestation of God which is in a mixture of Wrath and Mercy Iudgement and Compassion that the Lord administers unto men befor their conversion in order thereunto through which hee appears in them as a Consuming fire and yet not wholly to destroy but to purifie them and consume the iniquity Which Manifestation cannot be imputed unto the Creatures without but is inwardly felt and seene And such a Manifestation had these Gentiles and in some measure every man that coms into the world otherwise hee could not be left without excuse if he had not clearly seene somewhat of the Invisible things of God even his Eternall Power and God head revealing his wrath from Heaven against all ungodlines and unrighteousnes which is called a clear sight in respect of the Wrath and Iudgement of God made manifest in them becaus of sin And thus farre every Eye shall see him who have pierced him that is to say caused the Seed to suffer in their owne particulars But 3. By the things that are made if any man will so translate the words may be understood those things which are inwardly made those marvelous works of the Lord which are wrought in mens hearts both of Judgement and Mercy through the appearance of God and the Revelation of his almighty arme and power in that Heavenly and Divine Principle of his owne Seed by which indeed the Invisible things of him are clearly seen And untill a man come to see the Lord in the things that are made of him in himselfe hee can never see him in the things that are made without him which gave occasion to many of the Gentile Philosophers to bid people seek God within themselvs as Seneca said Intra te quere Deum i. e. Seek God within thy self But now if a man would seek God within himselfe and desire to see him clearly and enjoy him hee must seek him in the Divine Seed and in the things that are made therin and thereof hee must seeke him in the righteousnes purity holines meeknes and temperance which spring up in the Divine Seed and are the works of God and the things which are made by which hee is clearly seene and also enjoyed and possessed for this Seed and the Birth thereof by the springing up of these Heavenly powers and vertues which issue there from Can and doth truly represent the Divine Pâ—…wer aâ—…d God head being the expresse Image of God This hath beene the Lamentable losse of many who have sought God even within themselves that they might see him and enjoy him but have sought him in the naturall illumination and in the perishing and corruptible thoughts and imaginations willings runnings of their owne hearts which are a Vail to darken and blind the Eye instead of helping it to see him wheras they should have sought him in the Divine Seed which generally they set at naught for it has beene the stone that the builders in all ages have despised and trode upon and held it in unrighteousnes but to us who beleeve it is precious and therein and thereby wee have seen those things of God which are too wonderfull for us to declare Now where these heavenly and Divine works of Truth and Righteousnes and Holines are made and brought forth in the Divine Seed there the Lord hath his Throne which is as it were built of these heavenly materialls these Saphirs and Carbuncles and Precious stones according to which it is said Psal. 89 14. Iâ—…stice and Iudgement are the habitation of his Throne and Mercy and Truth shall goe before his face For here doth the Glory of the Lord manifest it selfe as the Heavens here is the Lord seene and tasted and enjoyed as hee is all sweetnes all love all meeknes and gentlenes his Anger and Wrath and severity being turned away which was manifested in the day when Iniquity had power in the heart But as David said If I goe up to Heaven thou art there also Now as the heart where Righteousnes and Holines Purity and humility have place doth represent Heaven wherin God dwelleth and revealeth himselfe in most sweet and comfortable manifestations so the heart where unrighteousnes unholines pride and impurity c. have place doth fitly represent Hell yet even in this Hell God is and doth make his Invisible power and God-head clearly to be seene therin but not in the sweet and comfortable manifestations aforesaid but in such as are very dreadfull and terrible as a consuming fire to devour the Adversary As an angry and Jealous God all anger all wrath all severity and Iustice and no otherwise to be Immediatly seene till iniquity be turned from only unto whom the day of their visitation yet remains the mercy and Compassion of the Lord doth let
hearing by the word even that word which was in their mouth and in their heart therefore hee adds But I say have they not all heard Yes verely the sound went into all the earth and their words into the ends of the world which words hee citeth out of the 19. Psalme where they are understood of that Universall language which the Heavens and Firmament Day and Night hath unto all men even all particulars without exception and are not cited by him for that end to prove that the visible creation did preach the Gospell unto them in the living clear powerfull Ministration thereof for that it cannot do but hee maketh use of them by way of allusion to signifie that as Universall as the language of these creatures was unto men outwardly even so universall was the language of this Word of faith which is Christ the Messenger of the everlasting Covenant sent to preach unto men in the inward even unto all without exception of any so that all among the Gentiles have heard this Word both Beleevers and Unbeleevers Now as concerning the Beleevers it is certaine for how could they beleeve in him of whom they had not heard and concerning Unbeleevers it is as evident from the Apostles words who saith They have not all obeyed the Gospell for Esaias saith who hath beleeved our report Now Marke the Apostle doth not say They have not all obeyed the Law of nature or the Light of nature but they have not all obeyed the Gospell so that the very Gospell has beene preached unto all otherwise they should never have beene charged with not having obeyed it Againe hee saith But have they not heard Even that which they disobeyed to wit the Gospell Hee answereth Yes verily their sound went into all the earth and their words unto the ends of the world alluding as is said unto that Universall language of the Heavens and Firmament Day and Night which speaks not only unto some of all sorts of men but to all particulars so that this Word hath had its language not only unto some of all sorts but Universally unto all and every particular otherwise the allusion unto the words of the 19. Psalme had been impertinent Moreover the Apostle proceedeth to shew how the Gentiles who followed not after Righteousnes had attained to Righteousnes even that of faith and yet the Iewes missed of it of which as hee gave the reason in the close of the last Chapter why the Iewes missed of it Viz. Beealls they sought it not by faith so in the close of this 10. Chapter hee further adds that notwithstanding all the high thoughts the Iewes had of themselvs as if they were the onely elect people of God and the Gentils cast of that the Lord had said long agoe I will provoke you to jealousie by a people that are no people and by a foolish nation I will anger you And that Esaias is so bold as to affirme that the Lord was more readily found of the Gentiles then of the Iewes for of the Gentiles hee saith I was found of them that sought me not but to Israel hee saith All the day long I have stretched out my hands to a rebellious and gain-saying people So that though the Jewes weremuch seeking and asking and praying yet they did not find the Lord becaus it was but in hypocrisie they were in their hearts a gainsaying and rebellious people whereas the Gentiles many of them had not such a shew of externall devotion and Prayers but were more righteous in heart before the Lord and so did more readily find him and know him yea and did more readily receive the testimony of truth as it was outwardly published by the Apostles then did the Iewes notwithstanding all their great Profession Oh that the late Professors could read their figure in this at this day Some may object that it s said there 's no difference betwixt Iew and Gentile but the same Lord is rich unto all that call upon him which would seeme to import that such a rich mercy as the grace of God is only given to Beleevers and them that call on his name as it is else where said hee giveth grace to the humble wheras wee say hee giveth grace unto all To which I answer these Scripturs doe not import that hee giveth not Grace to all but only that hee giveth more Grace unto them who beleeve and truly call upon him and are humble even to enjoy his love and the comfort of his holy spirit and to none else yet hee giveth Grace even unto the Unbeleevers and Proud and Forgetters of him that they may become Beleevers and true and humble Seekers of him as many have become such who were as bad as any but who doe resist the Lord and the Grace offred and continue so doing till the day of their visitation passe over them the Lord ceaseth any more graciously to visit and hee causeth the same word by which they might have beene saved had they beleeved to become their condemnation becaus of their unbelief And here I desire the reader to observe that the Grace held forth both in this place and all others aforsaid is the very Grace that is evangelicall being the word of faith and the Light which is to be beleeved in and no other Grace making salvation possible to all men doth the Scripture declare of So that it may plainly appear that the universall non-evangelicall grace which Papists and Arminians speake of is but a figment and not the truth which is owned by us Argument 7. From Titus 2. 11. 12. compared with 1. Corinthians 12. 7. FOR the Grace of God that bringeth salvation hath appeared to all men or as in the translation of Beza himself hath shined in upon all men teaching us that denying ungodlines and wordly lusts wee should live soberly righteously and Godly in this present world c. And this hee gives as the Reason why Titus should exhort ALL those among whom hee lived unto Temporance Righteousnes and Godlines old men old women yong men yong women and servants c. even becaus the grace of God had appeared not unto them only but unto all men which taught them the same things inwardly as they who were sent of God did teach and exhort them unto outwardly and did not only teach men to deny and forsake the evills and lusts of the world but did appear bringing along with it a power to save from these things and indeed this is the very foundation and fundamentall ground of all outward teaching and instruction and exhortation in relation unto the things which pertaine unto Holines and Godlines that there is an inward principle which is the free grace or gift of God planted in every man to answer and witnes unto the truth of the things which are outwardly taught and exhorted unto even as face answereth unto face in a glasse by and through which inward principle the true Teachers and Ministers of Iesus
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
in the good ground which is the heart that receivs and keeps it it the seed sprung up and brought forth fruit therefore it could be no other thing but that true real seed of Regeneration which was sowne in all the foure grounds Objection But say our adversaries the seed which cometh to a true birth and fruit in the good ground is not One and the same with that which is sown in the other grounds wher the seed did either not spring up at all or springing up in some measure did wither Answer Who sees not that will but seriously mind what he reads that this objection is rather the fruit of their owne prejudice against the truth then any naturall consequence of the Parable it self which gives not the least ground for any such groundles surmise as if the seed had not bene One and the same in all The blame is layd wholly upon the grounds by Christ not at all upon the seed Wheras had the seed in either of the grounds been insufficient or not true Reall seed which could have sprung up unto maturity and brought forth its fruit the blame would have been layd upon the seed it self and not upon the grounds but this was not Therefore the seed was One and the same in all Another Parable we find Matth. 13. 31. 32. The Kingdome of heaven said he is like unto a grain of mustard seed which a man tooke and sowed in his field which indeed is the least of all seeds but when it is grown is the greatest among herbs and becometh a tree so that the birds of the aire come and lodge in the branches thereof Now this can be no other then the tru seed of Regeneration which becometh a Tree when it is grown and is the preservation of men in whom it springs up Therefor they are said to lodge in the branches of it under the figure of the Birds of the aire And it is very observable that it s said to be the least of all seeds when it is fown which doth plainly imply that it is sown in the hearts of men that are unbeleevers and unconverted for onely in such can it be said to be the least of all seeds in whose hearts unbelief lust pride Covetousnes and other sins are very powerfull but this seed very small the least of all as having the least place and power in them which cannot be so said of the saints and converted nay nor of them which are but in the converting and truly entred into any tru beginnings of Conversion for even in them the seed cannot be said to be the least of all seeds yea there are none in the least measure partakers of tru faith and truly turned towards God but the seed of truth Righteousnes Purity and holynes hath a place in their hearts somewhat more then other things that are of a contrary Nature and so cannot be said in them to be the least of al seeds But in unbeleevers it may be and is really so Again Matth. 13. 33. The Kingdom of heaven is like unto leaven which a Wom an tooke and hid in three measures of meal till the whole was leavened What can any man understand by this Leaven but the grace of God which is of a saving nature even the Seed of Regeneration for thereby it is that men become leavened that is purified and sanctified Now the leaven is put into the meal while it is yet unleavened and this meal signifies mankind men who are unholy and unsavory unto God into whom while so the leaven is put which leaveneth them not in an instant but by degrees first one measure then another then the whole lump if not impeded in it's operation for if the meale the mind be not duly applied unto the leaven of Gods grace operating to render it savory to God but resists the operation thereof it will remain unleavened Again Matt. 13. 44. The Kingdom of Heaven is like unto a treasure hid in the field which when a man hath found he hideth and for joy thereof goeth and selleth all that be hath and buyeth that field All these Parables point at one and the same thing which is That Divine Principle of God given unto Men in order to their Salvation which is likened unto so many useful things in this World because of its excellency and usefulness unto men Now here it is signified expresly that this Treasure is hid in the field before men find IT and also that a man may find IT before he possesseth IT yea he may find IT before he goeth and selleth all for IT by which going and selling ALL is understood Mans true Self-denial and Resignation of himself unto God without which he cannot possess the field nor the Pearl that therein is Now before this Self-Denial or Resignation of himself he may indeed find but cannot enjoy the Treasure Yea 't is his finding the Treasure or rather being found of it that is the cause and occasion of his going and selling all for IT therefore when he first found IT he was not resigned but stood in a selfish Spirit and was Self-Rich calling every thing he had his ovvn which is plainly the state of an unbeliever and unconverted man who may be convinced of the truth and find the workings of it in him and yet cannot possess the Truth in that State till he come to a true Self-Denial and Resignation of all to be poor and have his heart weaned from all those things in which he took pleasure more than in God and then he becomes blessed as it 's said Blessed are the poor for theirs is the Kingdom of Heaven And whereas it 's said he goeth and buyeth the field where this Treasure is hid By the field is understood his own heart and mind which no unbeliever is possessor of but is under the possession of another even the Devil Now till the field be redeemed the Devil and sin cast out and dispossessed of his Heart and Soul and his heart come to be purified sanctified unto God a man cannot enjoy the Treasure for in the unsanctified heart the Treasure lyeth hid and buried and doth not send forth that Uertu Beauty and Glory which IT hath in IT because of the Impurity of the heart which stoppeth and hindreth it for IT cannot communicate it 's pure glory to that which is impure because of it's pure and incorruptible nature Yet it worketh even in this field which is full of impurity as a fire to purge and purifie it that so after it 's being purified thereby IT may shine forth and display IT 'S pure glory therein But the Heart sanctified and resigned unto God is the field where the Treasure is no more hid but manifest in which IT doth unseal and disclose it's wonderful Vertue and Povvers in most admirable variety and glory Again Matt. 13. 45. 46. The Kingdom of Heaven is like unto a Marchant man seeking goodly pearls vvho vvhen he had found one
it selfe simply in power vertue Light and life rather then in words for that the soule being in confusion darkness and unacquaintedness with the way of God cannot so easily apprehend it so as to discern it from an imagination as it can apprehend the vertue and life it self and distinguish it from any other thing but afterwards when the ear is well opened and formed words are given and that very distinctly heard and apprehended which are very precious and excellent full of heavenly vertue and glory Argument 5. From the exceeding great usefulness of this truth in order to the gathering of people into the true faith of Christ even to the universall conversion of all Nations As also from the great prejudice of the contrary Opinion in order thereunto THE Scriptures Testimony is Very large and ample that in the latter days there shal be a very great and so to speak universall gathering of the children of men in all nations unto the faith of Iesus Christ and that is it which all true Christians find themselvs much concerned in to pray travell and labour for even the gathering and turning people unto the faith of our Lord Jesus Christ and that holyness and vertue and righteousness may spread and abound in and among them Now what is more usefull and conducible to this universall gathering then this universal principle and what more pernicious and prejudiciall therunto then the contrary hence I thus argue That Doctrine which is most conducive of that universall gathering and conversion of all Nations to faith and holyness is to be imbraced And that which is most prejudiciall and impeditive of it is to be rejected But this Doctrine which holds forth an universal sufficient Evanlic principle is most conducive c. and the contrary most impeditive c. Therefore The first proposition is so clear that nothing needs be added for proof of it And the second is thus proved That Doctrine is most usefull and conducive of holyness c. which informeth unholy and unbeleeving people universally of a principle given them of God through which they may come to beleeve and be made holy And that Doctrine which not onely informeth people of no such thing but plainly denyes any such principle as to the greatest part of men is most prejudiciall and impeditive of holyness c. But so are respectively the aforesaid Doctrines Therefore c. And the thing is indeed most plaine with little reasoning about it For let a man or company of men go forth to preach to a multitude and bid them beleeve in God and Christ become holy righteous and pure and not point at direct them to nor imform them of any principle capacity or power given them whereby it is possible for them to come to beleev to become holy and righteous yea perpetually to be inculcating upon the minds of their hearers in their preachments that they being the messengers of God Ministers and Amdassadors of Christ do certainly know and assure them in the name of God that there is not onely no such principle power or capacity given by God to the greatest part of mankind but that there never shal be any such given them from all eternity God haveing of his owne free-will and pleasure irrevocably determined never to give them any such thing without which it is impossible for them ever to become beleevers holy just and good men And this because they might remaine unholy unjust unrighteous and that remayning so he might magnify his justice in damning them for ever and ever to endless torments without intermission or ceasing Is it not apparent to the weakest understanding that this is no great ready or probable way to become instrumentall to bring people to faith holyness c. but really and indeed to hinder discourage and turn them back would not this be as unreasonable and ridiculous as for a Physitian to come into an hospitall of sick men and tell them he was come to cure them and mean while never produce nor direct them to any medicament that is able to cure them but on the contrary tell them the greatest part of them are incurable and to say the right of it though he beleevs severall of them may be cured yet he knows not which of them nor indeed certainly whether any of them to whom he speaks or no. And yet still cry upon them to be whole to be whole What think yee would not these poore people think this man rather a foole then a Physitian out of his wits rather then a rationall man except they should take him to be some scoffing varlet that made himself merry at their misery and could they possibly take any delight to heare him talk or in the least beleeve that he were like to do them any good This is plainly the case of the nationall Ministers who are still crying to their people be holy be holy be righteous be pure who generally are in their naturall unconverted condition though they have lived all their days under their ministry For these very men that thus cry to them to be holy c. often tell them at the same time that there is no sufficient principle of grace given to any one unconverted or naturall man so far are they from saying it is universall wherby it is possible for him to be converted Pray then what is their ministery good for are they sufficient ministers of any thing but unbelief that turn people who are in darkness to no sufficient thing to lead them out of it Physitians of no value they may wel be called Surely there is no Doctrine more prejudiciall to the setting up of Christs Kingdome among men and none more advantagious for the upholding and propagating the divels then this Doctrine of theirs But they who bring the contrary Doctrine to the nations who ly in darkness wickedness as having received it from the Lord Viz. That Christ the Light of the world hath enlightned them and given them a principle sufficient whereby they may be led out of that state of darkness and wickedness and be quickned and sanctifyed unto God These are indeed messengers of glad tydings to the nations whose feet are beautifull upon the Mountains as not onely bidding them be holy but pointing them to a principle in their own hearts whereby they may so become these bind no heavy burdens upon them as do those that deny this universall principle for what more grievous burden then to put people upon impossibilities They that bear testimony unto this universall principle from the vertue of it felt in their own hearts are like unto those skilfull Phisitians who coming to a company of diseased people should tell them of a substance hid underground even in their own house that is able to cure them if found and duly applyed helping them to dig for it and informing them how they shall find and know it telling them what it is and how they are to use it which whosoever
the less And begins at such a principle or principles as makes way for the receiving other things that are more remote And to speak the truth hence it is even for want of this tru order in preaching of the Gospell that men have had so little success hitherto nor can they rationally expect better till they come to this method and order which the Lord hath taught and given us and in the use of which we have found the large blessing of the Lord in the wonderfull success that it hath had among people and the Lord will we know it continue to bless it to the gathering of all the nations of the earth to the knowledg of himself which shall cover the earth as the waters cover the sea Amen Argument 6. From the discovery of the Nature of this universall principle of light which our Adversaries grant to be in every man but deny to be saving HEre our Adversaries are not a little at odds among themselvs the greater part of the Nationall and Congregationall teachers whether Prelaticall Presbyteriall Independent or Baptists do affirm this universall light which they all confess to be in all men to be onely a Naturall light or light of and proceeding from mans owne nature Others among them grant it to be a light Supernaturall but onely given to most men to leave them without excuse and aggravate their condemnation being but common grace and insufficient to their salvation Others that agree with the Arminians and Papists in this point do acknowledg it not onely to be supernaturall but given of God to all men in order to salvation consequently having a tendency though remote thereunto in so farre that they say that whosoever do improve this light or grace universall and are faithfull thereunto shall certainly obtain from God grace Evangelicall whereby they may besaved so that they do not acknowledg this universall Grace to be the Very grace Evangelicall or Gospell grace but onely a certain supernaturall grace which if improved loadeth therunto But we in opposition to all these Opinionists do averre this universal grace to be that very Evangelicall Gospell and saving grace and not another through which it being closed with in faith and love salvation is obtained Hence then it may appear how unjustly and unreasonably most of the nationall teachers and others do charge us with agreeing with the Papists and Arminians in this weighty point For how do we agree with them while they deny and we affirm it to be the very grace of the Gospell and object of the faith thereof But say they yee agree with them in the generall in that you as well as they say that this grace is both universall and sufficient in order to salvation To this I answer that we may by the like inference charge them of agreeing in generall with the Pelagians against whom they do so much cry out For Pelagius as well as they and they as well as he do affirm this universall principle to be no other then mans own nature and the light and power thereof and so in generall they agree as much with the Pelagians as we with Papists and Arminians Now its 〈◊〉 Pelagius said that men might attain unto Justification by it although he judged it to be but the Light of a mans own nature which these men deny and so do differ in speciall As we also do from Papists and Arminians And thus as we do agree with them in some remote generall on the one hand so do they in opposition to us on the other hand For they with the Papists and Arminians do deny this to be grace Evangelicall averring it to be some other thing But that the nature of this universall principle may be discovered we are to observ that it is generally acknowledged that this universall principle is a witness in every mans conscience and heart and that perpetually and unchangeably unto temperance and righteousness as things pleasing unto God and against intemperance and unrighteousnes as contrary and displeasing to him Yea they further grant that disobedience unto this principle in every man which tâ—…cheth sobriety and righteousness is a sin against God and to be punished eternally if not repented of and forgiven From this concession then it is evident that this universall principle is pure and incorrupt in the nature of it because it is a perpetual and unchangeable witness in man against unrighteousness and could never be byassed nor bribed so as to give way or consent unto mens doing unrighteously or speak peace to them therin but still reproveth and witnesseth against it Which were it impure or corrupt it might and doubtless would do Again seing disobedience against it is sin against God it must certainly be the Law of God And if it be the Law of God it must be pure and divine For it cannot be supposed that ever God did or shall require men to obey any Law that is not of him or that is impure and corrupt More over all unrighteousness and intemperance is impure therefore that which witnesseth against and is contrary unto it is pure Hence I thus argue That Principle wich is pure and incorrupt is not mans own nature neither of or proceeding from the same But this universall principle is pure and incorrupt as hath been shewn Therefore c. The first proposition is evident from this That mans own nature by the fall was not only in part but wholly corrupted and defiled by transgression as our adversaries grant therefore seing this principle is pure and incorrupt it cannot be mans owne nature nor proceeding therefrom For that which is pure cannot proceed from that which is impure a corrupt fountain cannot send forth pure water nor an evill tree bring forth good fruit By the force now of this Argument are many convinced that this universall principle is really supernaturall but then they deny it to have any infallible tendency to salvation how much so ever it be improved for that it is not a gift or grace given say they to man de novo or of a new after the fall universally for his salvation but some Remnant or Relick of that supernaturall light which God gave Adam before the sall which still remaines in all men since the fall like a little spark of fire among the ashes or in the ruines of a house burnt down And so though mans nature be wholly corrupted yet this being supernaturall remains therein incorrupt retaining its owne primitive purity not being defiled with but witnessing against and reproving the corruption of mans nature and mans nature in it If we should now ask seing its pure in the nature of it how comes it to be unable to purify mans nature and save it from its impurity was it not purifying and saving in its nature before the fall and if so is it not saving and purifying after the fall If it be said it nor doth nor can save and purify mans corrupt nature because of its being