Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	fundamental_a	1,746	5	10.1277	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	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 [sic] 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 it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

Circumcision yet the Lord had not wholly passed by the Gentils and left them destitute of the Truth or of what might he knowne of him 2. That those of the Gentiles who improved what was given them inwardly from the Lord and kept the Law inwardly delivered unto them were more acceptable unto God then the Iewes who had the outward priviledges of the Law and Circumcision and did not rightly use them so that the Uncircumcision was counted Circumcision and the Circumcision Uncircumcision and hereby hee takes occasion to beat downe the Pride and conceitednes of the Iewes as if they were the only people of God and God were only their God wheras the Apostle saith is hee the God of the Iewes only is hee not also the God of the Gentiles yea of the Gentiles also 3. Rom. 29. And also by this means hee encourageth the Gentiles and preacheth Glad tydings among them to take away all ground of despaire or unbeliefe from them as if the Lord had utterly rejected them becaus of the want of these outward Priviledges bestowed upon the Iewes With which glad tydings hee begins this Epistle shewing First that hee had received Grace and Apostleship to his Brethren for obedience to the Faith among all nations i. e. that all nations might give obedience to the Word of Faith which hee preached which imports a Call from God unto all nations to beleeve Secondly hee sayeth that hee was a Debter both to the Greeks and Barbarians which holds sorth the obligation that was upon him from the Lord who had called him to preach the Gospell unto them then he proceeds to declare what the Gospell was and what was revealed therein both to beleevers and unbeleevers to the just and to the unjust whether Iewes or Gentiles as to them who believed it was the power of God unto Salvation and therein was the righteousnes of God revealed unto the just from Faith to Faith but to them who believed not but wer unrighteous and held the Truth in unrighteousnes therein was the wrath of God revealed against all their ungodlines and unrighteousnes Now in the 19. verse hee answereth secretly an Objection which is to this purpose How is it Paul that thou sayest in the Gospell is revealed the righteousnes of God from Faith to Faith unto the just and also that the wrath of God is from heaven revealed therein against the unrighteous seing the Gentiles have not had the Gospell preached unto them all this tyme by past in which they have lived in their ungodlines and unrighteousnes To this Paul answers That which might be knowne of God was manifest in them for God had shewed it unto them which is as much as to say though the Gospell came not unto them outwardly by the ministry of man yet it came unto them inwardly by the ministry of God himselfe becaus That which may be knowne of God is manifest in them for God hath shewed it unto them So that it is manifest that by this expression That which may be knowne of God and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood the Gospell which is a very significant way of expressing it the Gospell is that which may be known of God by men being that which hee hath made manifest and hath shewed unto them The Word that was in the begining with God in which was life and the life is the light of men which is the true light which ligteth every man that cometh into the world that all through him might beleeve This is that which may or can be knowne of God and no more can be knowne of him but what the Gospell which is the Word of God doth reveal and this Word is the Light of men which lighteth every man that cometh into the world which is not only the Power of God unto Salvation unto every one that beleeveth but is the Power of God unto every one that they may beleeve in the day of their visitation Agreeable unto this is that the same Apostle writeth unto the Colossians 1. cap. 23. that the Gospell has beene preached unto every creature which is under heaven but according to the Greek it is which is preached in every creature under heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creature i. e. in every man as when Christ said to his Disciples preach the Gospell to every creature i. e. to every man in which Gospell has the righteousnes of God beene revealed unto men in all ages and Generations even among the very Gentiles both the just and the unjust to the just therein hath beene revealed from heaven the righteousnes of God from Faith to Faith to the unjust therein hath beene revealed the wrath of God from heaven against all their ungodlines and unrighteousnes who held the Truth in unrighteousnes and this was a righteous thing with God so to doe so that none of the Gentiles but have had the righteousnes of God revealed unto them in rewarding the Just and Well-doers and in punishing with wrath from heaven the unrighteous and evill-doers as it is Rom. 2. 9. 10. Tribulation and anguish upon every soule of man that doth evill both Iew and Gentil but glory honour and peace to every man that worketh good both to Iew and gentile also But by this manifestation of God in the Gentiles our Adversaries deny that the Gospell or any manifestation that is of a saving nature is understood and it hath passed generally among them that it is but some naturall illumination which they have called the light of nature and the Law of nature which flowes from a mans owne mind and understanding as a meer naturall man which is woefull ignorance darknes in them so to doe as may appear from what is already said If no more should be added to refute this their corrupt Glosse Yet I find it with me to ad somethings further for the clearing of this matter and here I give notice to the Reader that whatever this manifestation of God be there is no question or debate betwixt our adversaries and us concerning the Universality of it for they grant that it is given to every man only they deny that it is Evangelicall and of a saving and spirituall nature which I prove it to be for 1. if it wer not Evangelicall and the very Gospell it selfe in an inward ministration it would quite render the words of the Apostle impertinent and contrary to the purpose hee treats of for Paul is here shewing what the Gospell was and what was revealed in it both to the just and the unjust and becaus the unjust among all the Gentiles and Nations had not the Gospell outwardly administred hee shewes they had it inwardly God having shewed it unto them and this hee gives as the cause of what hee had affirmed of the Gospell Now if Paul had understood this inward manifestation to have beene only the naturall Illumination of mans owne understanding hee could not have given it as a

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

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 Pi●…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 lam●…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

divine touch the soule and will is so far liberated and freed that it can follow that which draweth it without which drawings of the Father Christ saith No man can come unto him The which the Lord is no ways bound to continue for ever 6. And therefore neither do we assert that men that have received this Light and Spirit of God and have given themselvs up unto it to obey it and so are becom Servants of Righteousnes doe receive at once a full and sufficient measure for the whole course of their Lives but onely sufficient for the present state condition opportunity and case to preserve protect and defend them from all evill so that the Creature must be continually exercised in a perpetuall dependance and wayting upon the Lord to receive the renewed and fresh influences of this divine Light and Life according as its present State Condition and Necessity may require there being no security of the soule out of this dependant wayting receiving frame SECTION I. Holding forth the Arguments according to Scripture Testimonies and a vindication of them from the corrupt Glosses of our Adversaries Argument 2. from Ioh. 1. cap. v. 1 2 3 4 5 6 7 8 9 c. IN this Chapter wee have a full and clear Testimony both from Iohn the Evangelist and Apostle of our Lord Iesus Christ and also from Iohn the Baptist his forerunnor concerning this matter Iohn the Evangelist saith concerning him that he was the Word which was in the beginning and was with God and was God that all things were made by him and without him was not any thing made that was made and that in him was life and the life was the light of Men. In which words hee declareth two things 1. That generall Relation hee hath towards all the Creaturs that he is their Maker All things were made by him Secondly that speciall Relation hee hath towards Men in asmuch as hee is not only their Maker as of other things but hee is their light In him was life and the life was the light of Men Which words doe import very plainly that hee is the Saviour of Men and given unto them for the light of Salvation to renew and restore them out of their fallen condition which is a State of death and of darknes and so Iohn here doeth the work of a true Evangelist in preaching glad tydings to lost Men they ar dead but in him is life they ar darkned through the fall yea and Darknes as it is Eph. 5. 8. But the life is the light of Men and the light shineth in darknes Now Christ was the Life and Light of Men befor the fall in a more near Relation then of any other visible Creatures so as that hee lived in them and shined in them to give them the knowledge of the glory of God in his owne face which is his image in which man was made so hee was the life light of Men before men became darknes and also he is the Light Life of Men which shineth in them while they are darknes to bring them out of it into his owne life and light But now this darknes doth not apprehend the light doth not embrace it nor enjoy it hath not fellowship with it so much doth the word comprehend import neverthelesse by the workings of the light in the darknes men may be changed from being darknes to become light in the Lord. and many have witnessed this blessed charge and so when men are become light through the workings of the originall light in them they can apprehend the light and enjoy it Light can apprehend light though dark●…es cannot by all which it may plainly appear that Iohn is in this place holding forth Christ to be the Light and Life unto Men more then simply according to naturall Illumination for that had not been to doe the work of an Evangelist or to preach the Gospell unto Men simply and barely to tell them that Christ doth enlighten them naturally as with naturall Reason and understanding The Gospell wherof Iohn was a Minister and of which this is a most comfortable declaration holds forth Christ to be the Life the Word and the Light in a much more deep and comprehensive signification not excluding the more inferiour kinds and degrees of life communicated unto the Creatures in their capacities but superadding a more excellent degree of Light and Life communicable unto Man from Christ then that which is naturall unto him simply as a naturall Man for indeed every degree of life which Man hath as 1. the Life of Vegetation 2. of Sensation 3. of Reason 4. of Grace is from Christ the universall fountain and spring of Life and hee is justly called the Life in all these considerations But now to limit this universall signification of Light and Life to the 3 inferiour degrees of it exclude the fourth which is the Supreame doth plainly manifest a partiall spirit which is prejudiced against the Truth Let all the Scripturs be searched and it will never be found that Christ is called the Light and the Life simply and barely in Relation to the naturall quickning and Illumination of the Creaturs excluding the spirituall but rather that the spirituall quickning and enlightning is alwayes mostly pointed at not excluding the other as Joh. 11. 25. I am the Resurrection the Life hee that beleeveth in me though hee ●…r dead yet shall hee Live and Joh. 14. 6. I am the Way the Truth and the Life no man cometh unto the Father but by me in which places Christ is held forth principally in Relation to his influence of spirituall Life upon Men and Joh. 8. 12. I am the Light of the world hee th●…t followeth me shall not walk in darknes but shall have the Light of Life Which cannot be understood thus hee that followes me as I enlighten naturally shall have the Light of Life which is false but thus hee that followes me as I enlighten spiritually hee shall have the Light of Life Againe in that hee is called the Light of Men this is not to be understood particularly of some men viz. beleevers but of all men both beleevers and unbeleevers within the day of their visitation 1. Becaus it is not said the Life is the Light of some men but of men indefinitly now an indefinit term signifyeth mostly universally and is alwayes so to be understood where no sufficient reason moveth to the contrary 2. Becaus Iohn the Evangelist and Iohn the Baptist much agree in their testimony now Iohn Baptists testimonie was that hee enlightneth every man 3. Becaus this is not only the Light of Beleevers that they may more and more believ but hee is the Light of or unto Unbeleevers in a day of visitation that they may become Beleevers for many Unbeleevers have become Beleevers And how but by the Lighting wherby the Light did lighten them in their unbeleef for when the light first lighteth a man it findeth him in

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 b●…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 recei●…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

run thus God so loved the Elect that whosoever of them Elect beleevs should not perish which is void of sence forasmuch as none of the Elect but must beleeve and yet the Particle whosoever distributeth those who are understood here by the World into Beleevers and Unbeleevers shewing that God so loved all that hee gave an opportunity unto them to be saved by beleeving and if they did not beleeve their perishing was not for want of the Love of God towards them but because they did not beleev in him whom God had sent 3. In that he sayes God sent not his Son into the world to condemne the world but that the world through him might be saved And yet many are condemned it is manifest that even these who are condemned had an opportunity once to be saved and so the Love of God reached once towards them or elce it might be said God sent his Son even mainly and principally to them for their condemnation Againe in that hee sayes This is the condemnation that light is come into the world and man loved darknes rather then the light These two things are plainly held forth 1. that whoever are condemned it is for loving the darknes rather then the light 2. That the light is come and hath appeared unto them all who are condemned for how can any be condemned for not loving that which never came nor appeared unto them Againe it is plaine that every evill Door hath had the light appearing unto him becaus hee is said to hate it Now hee could not hate that which never appeared nor was manifest and that is the light which reproveth his evill deeds Moreover it is also evident that the light did come unto them in a way wherin they could have been saved becaus their condemnation was that they did not beleeve in his Name but loved the darknes rather But they could not be condemned for not beleeving in that which coms not in a saving way Againe If every one who beleeveth not is condemned for unbelief then they have had a Law commanding them to beleev for wher no Law is there is no transgression which Law could be no other then the Law according to the Grace of spirituall and saving Illumination and not according to a meer Naturall enlightning for no light of a mans owne nature can ever give him a Law to beleeve And farther This Illumination can shew if a mans work be wrought in God therefor it is spirituall and sufficient to salvation Againe Iohn 8. 12. He hears a Testimony to the same Truth I am said hee the light of the World he that followes me shall not walk in darknes but shall have the light of life Now that he is the light of the world lighting it according to a spirituall and saving Illumination is hence manifest and not according to that which is but naturall onely for hee alone that followes him as hee doth spiritually and savingly enlighten hath the Light of Life or is saved And as to their evasion that by the World is meant only the Elect that which is aforsaid doth refute it and besides Christ said to the Jewes many of whom did perish and so were Reprobats While yee have the light beleev in it that yee may be the children thereof But that I may overturne the foundation of this evasion I say none are the Elect of God but in relation unto beleeving in the light and loving thereof and none are Reprobate but in Relation unto their unbelief hating and rejecting it for the Lord never reprobated or rejected any but who rejected the Gift of his Love offered unto them so that whoever are elected they are elected according to the foreknowledge of God who did foreknow or foresee that they would beleev and embrace the offer of his love which is Iesus Christ and whoever are Reprobated are Reprobated according to the foreknowledge of God who did foreknow or foresee that they would reject the offer and not believe yet I doe not say that either the Faith of the one or the unbelief of the other was the cause of Gods Eternall decree which hath no cause without himself but this I say men beleeving are the Object of Election and men disbeleiving and rejecting Iesus Christ are the Object of Reprobation not the moving but the terminating so that their unbelief is not the cause of Gods Decree but the cause of their Condemnation and destruction which is decreed And so in Scripture this gift of the Fathers love the Lord Iesus Christ is said to be disallowed or rejected of men Now they could not have rejected him if hee had not come a light unto them and been truly offered for none can reject that which is not offered And if hee was offered hee could be offered under no lesse Terms then making salvation possible to them for the offer of the Lord doth proceed from a true and reall willingnes to give that which is offered who-ever dare say the contrary doe charge the Lord with hypocrisy and dissimulation which is blasphemous but if the Lord hath a true and reall willingnes to give his Son unto all who reject him Then it was possible for them at sometime to have received him for the Lord willeth nothing that is Impossible and it is below that infinite Goodnes and Nobility of the Lord to offer unto poor men that which it is Impossible for them to receive as now it were below all Ingeunity and Humanity in us to offer Alms unto a poor man in such a way as hee could not receive it as if he were bound in fetters and we should stand at a distance and hold it forth unto him but so as hee could not reach it Argument 3. From Rom. 1. v. 18 19 20 21 c compared with Col. 1. 23. THe Apostle Paul whose Ministry was mostly unto the Gentils and therfore is called the Apostle of the Gentils doth in this Epistle hold forth many things concerning the Gentiles both as touching the Priviledges which they had received from the Lord and also the use that they made of them some improved them to advantage but others and that for the most part did misimprove them for which the Lord was provoked against them to give them up to a Reprobate mind And this hee doeth according to the Wisdome given him of God to make way for the more abundant Reception and spreading of the Faith among the Nations which becaus of the want of these outward Priviledges that the Iewes had wer looked upon by the Jewes as out-casts and rejected of God to whom the preaching of the Doctrine of Salvation did not belong which was even the error of Peter and his brethren generally till the Lord convinced him thereof by a vision from Heaven Acts 10. Now in this Epistle among divers other things of importance hee declareth these two things 1. That though the Iewes had Priviledges in the outward above the Gentils as the Law and

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 P●…wer a●…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. I●…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

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wh●…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