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
much weaknes and leannes yet so as who have been truly single towards him have been accepted For the times of this ignorance God winked at but now commandeth all men every where to repent The night is far spent and the day is at band yea it is already dawned and the tru light shineth out of the darknes which shall run and spread and cover the face of the whole earth with its glory as an overflowing stream Amen A few words concerning the state of the controversy and the explication of the Terms 1. WHEN wee speak of the Light as given unto all men that they may be saved and as being sufficient unto all for salvation by Light wee doe not simply understand a thing that hath but this one Property or Quality of enlightning or manifesting as only to give a true understanding of things and to work out ignorance and error from out of the minds of men but this light hath life in it and an universall vertue and power to reach unto the whole man not only to cure the blindnes of his understanding but the perversnes of his Will and the depravednes of his affections it hath not only an enlighting property but it hath all these other properties as to quicken to sanctify to purify to heal to mortify c. For it being the image of God it hath its perfections answerable unto those which are in God so that as in God there is Light Life Love Goodnes Mercy Righteousnes Wisdome Power c. So in this light which cometh from him there are all these things by way of participation or communication 2. Wee doe not understand this Light and Grace or Gift of God and Iesus Christ as separate from God or Christ for that it is as impossible as to separate the beams from the Sun for God and Christ are one with the light that coms from them forever Yea as the Father and the Son are inseparable so is the light which cometh from them inseparable from both And accordingly as wee say there is a saving light from the Father of lights and from Iesus Christ communicated unto all men and which is in all men so God and Christ are together with this light in all men present with it and in it cooperating therewith for as Christ said I can doe nothing of my selfe and my Father worketh hitherto and I work so the light which cometh from the Father and the Son cannot doe the work alone but the Father and the Son doe cooperate therwith and therein hence in Scripture every good thing or Motion in any man is ascribed unto God himselfe as immediatly present the immediat Author and Worker of it It is God that worketh in you said Paul and no man can come unto me said Christ unlesse the Father draw him and said Christ concerning himselfe without me yee can doe nothing I am the way the truth and the life no man cometh unto the Father but by me and also the whole work of mans salvation is ascribed unto the Holy Ghost the quickner and Comforter So that this heavenly seed of grace needeth the continuall influence and presence of God and Christ together with the Holy Spirit to raise it and forme it and concurre with it in the renewing and regenerating of man But besides this presence and inbeing of God and Christ which is in all men unto salvation in a day of the gracious visitation of God unto them There is a more speeciall way of the inbeing of God and Christ in men which is proper only unto the Saints and children of God who both have God in them and are again in God by Union and Christ is formed in them and so they have Christ in them and they are in Christ through a heavenly and spirituall birth in which they are one with God and Christ. And of this sort or manner of in-being which is by Union and Christ formed within the scripture speaketh frequently And doth hold it forth as only belonging unto the Saints but as concerning this particular how God and Christ is in all men unto salvation within a day of the visitation of the love of God unto them and also how God and Christ is not in all but only in the Saints and children of God according to a spirituall birth and Union the third part of this treatise following in which the objections are answered doth more fully and largely give an account 3. And for the better understanding of the matter in hand how that the saving and Evangelicall light of Iesus Christ hath been communicated unto all men in all ages and generations of the world wee are to consider the words of the Apostle to this purpose There are diversity of administrations said he but one spirit and diversity of administrations but one Lord which diversity of operations and administrations are reducoable unto these two the law and the Gospell or the first covenant and the second Which two as they were very distinguishable among the Iewes so were they also among the Gentiles As concerning the Iewes they had first the law which came by Moses and secondly they had the grace and truth which came by Iesus Christ. The Righteousnes of the law and the Righteousnes of faith and these two though they were distinguishable yet as they were administred of God they were not separated nor divided but the Gospell lay hid within the law as within a vail which the outward Tabernacle did plainly figure and hold forth For what did the Holy of Holyes signify within the outward court and holy place but the Gospell and the administration therof within the law and its administration And thus Christ Iesus was in the law and under it but as within and under the vail and here the light shined in darknes but the darknes did not comprehend it The dispensation of the law was as darknes in respect of the clear dispensation of the Gospell yet even in this darknes did Christ Iesus the true light shine And also in or among the Gentils universally there was and is somewhat which by way of proportion doth answer unto the law and Gospell first covenant and second which was so distinctly held forth among the Iewes and as among the Iewes therwas Moses and the Prophets in the letter so universally in all men both Iewes and Gentiles there hath beene Moses and the Prophets in the spirit and also Christ else what can bee understood by these words Death reigned over all from Adam unto Moses here is an Adam which related unto all men both Iewes and Gentiles and here is also a Moses that related unto all which certainly cannot be that individuall or particular man Moses but a dispensation of God unto men answerable unto Moses according to which Christ said as concerning men then alive upon earth long after Moses and the Prophets were dead they have Moses the Prophets And speaking of that universall law of righteousnes whatsoever yee would
it as Universally and so the Parallell runs betwixt universall and universall and not betwixt universall and particular and it is contrary to the nature of Parallells to be narrower one way then another But say they The Parallell holds thus That as all in the first Adam or who are begot of him doe receive hurt and Iudgement is come upon them all to condemnation even so the free gift is come upon all who are in the second Adam and are begot of him unto Iustification of life And thus as Adam is the head of all sprang from him so Christ the second Adam is the head of all sprang from him who conveyeth life and spirit unto them all As Adam hath conveyed death unto all who are come of him by ordinary generation To which I answer The free grace or gift which cometh by the obedience of Christ doth not find any of the children of men in Christ or begot of him according to the new birth for when it first cometh upon them it findeth them without God and without Christ in the world with Adam in the fall and therfore the Parallell can not run according to what is alledged above as to say even so the free gift is come upon all who are in the second Adam and are begot of him for none are in him nor begot of him upon whom the free gift first cometh but it cometh upon Unbeleevers that therby they may become Beleevers and upon the Unbegotten that therby they may be Begotten and upon them who are out of him that therby they may come to be planted in him And as to what is said of Adams being the head of all as they are come of him and of Christ his being the head of all come of him it holds good But this further is to be considered how Christ is the head of men for somtimes hee is called the head of the body which is the Church and somtimes the head of every man as it is 1. Cor. 11. 3. Now after what manner did Christ become the head of his Church who are the Saints not by finding them Saints when hee first came unto them and so joining them unto him as finding them a sutable body for such a Head No no for hee found them not Saints but ungodly and unrighteous and hee was given of the Father as a head full of Grace and Truth to begett them to be the Saints and children of God that so they might be a sutable body for him as their head And thus hee is the Head of the Saints by union and comunion they are joined to him and receive life and spirit from him as the Members doe from the Head and they doe serve and obey him as their Head and thus hee is the Head of none but the Saints But againe de jure i. e. of right hee is the Head of every man whom every man ought to receive and acknowledge for his Head and give obedience thereunto as the Members doe unto the Head and therfore it is that the whole world shall be judged by Iesus Christ and who have received him as their Head shall receive the reward of eternall life and who have not received him but denyed that obedience and subjection to him which the Members ow to the Head shall be punished with everlasting destruction becaus of their rebellion and disobedience Now there is such a mutuall Relation of duty betwixt the Head and Members that as the Members are bound to serve and obey the Head so the Head is bound to convey that influence of life and spirit unto the Members wherby it is possible for them to doe all things which the Head requires And from hence I thus argue Seing Iesus Christ is the Head of every man de Iure i. e. of right and is given of the Father to be the head of all men and hath received that power and authority from the Father to be the head of all men de Jure Therfore hee is bound from the Relation hee hath unto all men even all particulars as their head to convey that influence of life and spirit unto them wherby it is possible for them to doe all things hee requires of them And consequently the free gift is conveyed unto them wherby it is possible for them that they may be saved and so hee is justly called the second Adam in that hee is the Head of all men from whom a spirituall seed is conveyed unto all men even as the first Adam was the head of all men from whom a naturall seed was conveyed But say they If the free gift had come upon all particulars then all would have beene justified 1. Becaus it is said that the free gift is come upon all unto Iustification of life 2. Becaus by the disobedience of the first Adam condemnation is come upon all and therfore if the free gift is come upon all particulars then Iustification is come upon all Answer to the 1. becaus it is said the free gift is come upon all unto Justification of life it will not follow that Justification it selfe is come upon all for it is not said Justification is come upon all but the free gift is come upon all unto Iustification which imports that Iustification is the effect which the free gift would produce were it received by faith but now all doe not receive this free gift by faith and therefor it doth not produce this effect in all And to the 2. I answer denying that by the disobedience of the first Adam simply condemnation is come upon all for the Scripture doth not say so but thus there is somewhat by his disobedience come upon all unto condemnation which somewhat is the seed of sin that is transmitted from Adam to all his naturall posterity and doth produce condemnation as its fruit and effect wher it is obeyed and yeelded unto and suffred to spring up but in none else Morover the Apostle saith that where sin did abound grace did much more abound but if grace hath not come upon all as universally as sin Viz. the seed of sin aforesaid then grace should not have so much abounded But now it hath much more abounded or superabounded which therfore it is justly said to have done inasmuch as it hath given to every man that coms into the world a possibility to overcome sin and the power thereof for that which is able to overcome in all is more superaboundant then that which is overcome or may be overcome in all And though this seed of Grace and of Righteousnes suffer in many for a time yet in due tyme the Lord will raise it up in all and crowne it with dominion over all unto the Salvation of all who have received it in saith but for the everlasting destruction of them who did not beleeve nor were obedient thereunto Argument 6. From Rom. 10. THE Apostle Paul in this 10. Chapter doth againe fall upon this Subject to compare the Iewes and the
it Now how can they be glad tydings to any except through a speciall and immediat revelation but from this ground that they are so to all If it be replyed it may to some be knowne through their effectuall calling the Lord secretly persuading them by the secret operation and influence of his Spirit to apply the grace of the Gospell ontwardly held forth To this I answer How shall they in what manner can they be assured of the efficacy of their calling and that their beleef of it is not a meer presumption and groundless imagination for this again must either be knowne by its having an objective evidence of its owne or from the evidence of the Scripture If the first that I affirm to be as it indeed is immediat Revelation exparte objects Which thing these men utterly deny in this age For that secret operation influence or impression of Gods Spirit they will allow to be onely subjective and not objective Which therefore I may justly call as they understand it a blind impulse or impression From whence consequently they cannot infer the certainty of the Gospels belonging to them If they say the evidence is from the Scripture Then certainly it must be from the Scriptures holding forth the Gospell universally to all as glad tydings and so by consequence to them Because there is no Scripture that holds any such thing forth particularly as to them more then to others For as is already shewed that it is held forth as glad tydings to some gives no man firm ground to conclude it so to him as one of those some But waving now this principle of theirs that immediat revelation is ceased through most true it is that there is at this day immediat revelation and that no man can truly apply the Gospell to himself but by immediate revelation yet this Argument is of great weight and force As for example First it cannot be denyed that the truth of the universall being knowne and beleeved is a great and comfortable confirmation to the strengthening of mens faith in the particular application For if the Gospell hold forth good will unto all then certainly unto me So Secondly As I can savingly beleev the Gospell no other way but as held forth unto me by immediat revelation So by this immediat revelation it is not any singular or particular principle that is thus held forth unto me but that which is the universall the common salvation Viz the Light the word the seed which I sind revealed and made manifest in me reproving sin in heart word and deed and secretly drawing me from it unto righteousness which principle is revealed in me to be the grace of the Gospell not I say as any particular principle given unto me and not unto others but as that which is universally given and works so to speak universally answering every where to me in others and to others in me And so it is both outwardly preached and inwardly manifested to be that universall principle which is the grace of the Gospell Through closing with which peace with the Lord is obtained And because it is an universall principle and is so inwardly revealed therefore is my heart the more persuaded to close with it especially at first or in my first entrance For coming to hear that that which secretly reprovs for sin and appears against it in every conscience is the very grace of the Gospell and finding the same thing revealed in my particular this is an occasion or ground for me to beleev it Wheras if the principle were not universall and that there were two principles reproving and convincing of sin the one universal not saving the other particular and saving I might have much reason to question whether what I have be the saving and speciall principle or no. Thus I say The principle being in the first place declared so to speak as an universall thing it is a great help unto the poor soule at its entrance to facilitate its belief Of which thing I have had experience in my own particular who witnessed it revealed in me as universall and so closed with it not that I durst say that there was any speciall principle revealed or given to me For such was the darkness confusion and inclearness that was over my mind that I could not have distinguished it but yet I manifestly felt in my heart that which reproved all sin and weighted me for it working as fire against it But this I knew to be nothing but what was common to others For the same that made me know it in my self made me know and feel it in others And now this universall thing being by Gods faithfull messengers preached unto me as the very grace of the Gospell and the very saving Light of Iesus Christ. O! how glad tydings was it to my soule which closed with the truth thereof by the secret operation of Gods holy Spirit And truly in that day I must needs say that the greatest most manifest and clear prop or ground of my faith that was visible unto my mind that I had in my heart what was saving was even because I found in me that little universall common despised thing the least of all seeds which is at this day more precious unto my soule and more excellent then all the mountains of prey seing that was held forth to be the saving grace wich was universall which I found in mee answering to it in others yea when it was the least of all seeds in me it did wonderfully answer to its self in others in whom it was grown up to be the greatest of all herbs full of heavenly fruit and vertue and while it was yet burthened and oppressed and imprisoned in me it answered to the same the same I say for nature and kind in others where it was in Dominion and perfect liberty over all that oppressed it whereby I was exceedingly reached strengthened and confirmed to beleeve that it was of a saving nature conceiving a blessed hope that it would in due time be raised in me into the same Dominion victory and liberty that I felt it to be in in them which now in a measure I do witness all glory and praise be unto the Lord for ever So I say feeling that universal Principle in me and being perswaded of the Lord that it was universally saving I was thereby helped to beleeve that it was saving in me And indeed that immediate revelation by which faith at first is usually or commonly wrought in the heart is not so much given in a distinct form of words particularly saying this or that thing to the soule as in a manifestation of the divine power and vertu of Gods Spirit in that little seed which the heart is made to feel secretly working in it as sire soap and water as an hammer and two edged sword as a magnet or Load stone drawing the heart to it self And thus is faith at first wrought by the word of God speaking forth
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
cause of what hee affirmed or desined the Gospell to be For the naturall illumination is no part of the Gospell nor doth reveal any part of it and so cannot be given as a cause of what hee affirmed of the Gospell Let the Iudicious Reader weigh and ponder this in the true Ballance and hee wil find it weighty But 2. the naturall Illumination cannot reveale from heaven the wrath of God against all ungoodlines and unrighteousnes of men But the manifestation here spoken of doth so Therefore this manifestation is not the naturall Illumination The first Proposition is proved from our Adversaries owne concession who affirme that the naturall illumination which is in all mens doth not discover all sins but some onely especially those against the second Table as unrighteousnes betwixt men and men for if it did discover all sin then it would discover all duty becaus by the same that I know such a thing to be sin I know the contrary to be a duty and if it did discover al duty then it would things pertaining to the true Faith and Worship of God Which the meer naturall Illumination cannot doe therefore I say our Adversaries grant that the naturall Illumination cannot discover all sin and if it cannot discover all sin then it cannot discover the wrath of God against all sin for that which discovers the one discovers the other yea in so far is sin knowne to be sin as the wrath of God is revealed against it The second Proposition is proved from the Apostles words for saith hee the wrath of God is revealed from heaven against all ungodlines and unrighteousnes of men now these two all ungodlines and unrighteousnes comprehends all sin 3. This Manifestation is said to be a Revelation from heaven Therefore it hath a higher rise then mans owne naturall understanding 4. This Manifestation is said to be that which may be knowne of God which hee had shewed unto them Therefore it is of an Evangelick and saving nature for so is that which may be knowne of God wheras the naturall Illumination is not that which may be knowne of God nether deservs it such a high name for that which may be knowne of God Imports all that can be knowne of him for all that can be knowne of him is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of him Now the naturall illumination is but a very small discovery of him and very darkly so that in these words is plainly held forth that whatever may be known of God of his light life glory goodnes mercy and saving power is manifest in men in a seed or principle which as it is permitted to spring up in them gives them the knowledge of all that is needfull or may be knowne of him and so the words may be translated that which is needfull or ought to be knowne of God is manifest in them Quod est cogâ—…osendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the naturall Illumination discovers neither that which may be knowne of him or ought or is needfull to be knowne of him c. 5. By this Manifestation here mentioned they did clearly see the Invisible things of God even his eternall Power and Godhead as it is said therefor it was not the naturall manifestation or illumination which givs not clearly to see the invisible things of God but very dimly and darkly to apprehend them all the knowledge of mans naturall light or reason concerning the invisible things of God being but an abstractive knowledge gathered from things visible by Inferences and Deductions of the Reasoning Part which is farre from a clear seing of them which is the Intuitive knowledge which the revelation of the Son only giveth 6. By this Manifestation they were left without excuse Therefore it was not a meer naturall illumination I prove the Consequence becaus a meer naturall illumination is not sufficient to render any man without excuse which I thus evince That is only sufficient to render a man without excuse which is sufficient if it wer duly Improved to render him excusable and acceptable unto God But the naturall illumination is not such according to our Adversaries own confession Therfor the first Proposition is manifest to any of sound Judgment for if it wer not hee should have an excuse Viz. the insufficiency of the thing As now if a Master should give to his servant a piece of Mony to improve among Marchands and Exchangers if the Mony wer not sufficient enough so that hee Could not improve it and be approved of his Master when his Master called him to give an account of his Mony Hee could not be without excuse but would have an excuse sufficient Viz. the Insufficiency of the mony But of this more afterwards This manifestation here mentioned is the Truth which they ar said to have held in unrighteousnes verse 18. for which the wrath of God was revealed against them But The naturall Illumination is no where in Scripture called the Truth nor indeed doth it deserve such a Name for that it is corruptible and become very Corrupt and Impure through sin whereas the truth is eternally pure and incorruptible Now by Truth in Scripture is sometimes understood Christ himselfe sometimes the Spirit of Christ as Iohn said the Spirit is truth 1. Joh. 5. 6. And sometimes that heavenly and Divine Seed of Regeneration is called the truth in which the Son and the Spirit is manifest and so it is understood Psal. 85. 11. Truth shall spring out of the earth Now what earth is this but the hearts of the children of men which is the field where this Divine and heavenly Seed is sown which through the preyalence of Error unrighteousnes hath long beene choaked and supprest and laine barren but here is a Prophecy that it shall spring up yea and else where it is promised that it shall fill the Earth and Righteousnes shall looke downe from heaven i. e. the Spirit Light and Life of righteousnes shall influence it from heaven and cause it to grow up and loose it out of its bonds wherin it hath beene so long detained As it is here Rom. 1. 18. they had the truth given them but they held it in unrighteousnes were not obedient to it as Rom. 2. 8. received it not in love As 2. Thess. 2. 10. but resisted it as 2. Tim. 3. 9. and in many other places of Scripture the Truth is held forth to be the very Saving Gift of God which Sanctifieth and begetteth unto God and setteth free from sin and it is joined with things of a heavenly and saving nature as Grace asid Truth Mercy and Truth Peace and Truth Righteousnes and Truth and they who fear God are called Men of truth Exod. 18. 21. and said Christ every one that is of the truth heareth me Joh. 18. 37. And for this end said he came I into the world to witnes unto the Truth by all which cannot be meant the naturall Illumination
and this is the record that God hath given to us eternall life and this life is in his Son Now what US is this to whom God haâ—…h given eternall life Surely both hee who beleevs and hee who beleevs not for thus hee who beleevs bears a true witnesse and testimony unto the record of God holding forth that eternall life which is given him in a true beleef thereof and confession thereunto in word and deed but the Unbeleever is a lyar and why so becaus that God has given him eternall life but his unbeleeving heart saith No hee hath not given it unto me As now if I should give a thing unto a man to make use of and hee burieth it in some place and denyeth that hee ever had such a thing from me hee would be a lyar so the Unbeleever by his unbeleef denying the gift of God which is given unto him hee lyeth But now if this gift which is eternall life had never beene given unto him hee could not be called a lyar for to lye is to deny that which is true therefor it is true that God hath given him eternall life viz. in the seed which would have brought forth life in him had hee beleeved And thus the slothfull servant who hid his masters mony in the earth was a lyar in that hee said his Lord was a hard Master and that what hee had given him was not sufficient enough so did not beleeve the record viz. that God had given him eternall life Acts. 26. 18. 23. Paul saith he was sent of God to turne the Gentiles from darknes unto light even unto Christ who lighteth every man that cometh into the world whom Paul here preached that hee did suffer and rise from the dead and did shew light unto the people and to the Gentiles and yet when Paul first came unto them they were in unbeleef and darknes Now it is great ignorance and darknes for man to say that this light which Paul turned them unto was not within them for they might as well say that the darknes and power of Sathan from which he was to turn them to God was not in them and seeing hee turned them to God sure it was that they might find him and his light and liâ—… in them for wee cannot find God to the salvation of our souls but in our selvs becaus the light which gives the knowledge of the glory of God shines in the heart 2. Cor. 4. 6. And wee never find that Paul directed the Gentiles to seek God on his light otherwise then aâ—… near even in their hearts Morover out adversaries confesse that which is meerly outward is not sufficient unto salvation Hence I thus argue The Apostle was to turne them to that which was sufficient unto salvation Therfor it was the light which is of a saving nature that was in them the consequence is plaine from our adversaries confession aforsaid that nothing meerly otward is sufficient unto salvation the Antecedent is proved from this that he turned them to that wherby their eves might be opened and they niight receive forgivenes of sins c. Againe the Apostles wer able Ministers of the New Testament not of the letter but of the spirit and so they directed people unto that which was sufficient for salvation they both ministred from the spirit in themselvs and directed the people to whom they preached unto a measure of the same spirit and to the light and life thereof in themselvs Joh. 16. 7. I will send the comforter unto you and when hee is come hee will reprove the world of sin of righteousnes and of judgement of sin becaus they beleeved not in me c. This answereth unto what is said immediately above as the Apostles did preach from the Spirit of God and of Christ in themselvs so they directed the world unto a measure of the same spirit in themselvs which was given to the end their ministry might prevaile in the world for had not the spirit beene given to convince the world and bear testimony unto the truth published by the Apostles they could have had no encouragement to preach but this was their encouragement that the spirit was sent into the world wherby the whole world should be convinced and so either saved or left without excuse Now it is very observable that hee saith hee shall reprove the world of sin becaus they beleeved not in Christ wherby it is manifest that the great sin of the world is unbeleef for which it is reproved But if the world be reproved for that they did not beleeve in Christ then certainly they ought to have beleeved in him and if they ought to have beleeved in him hee hath beene given and held forth unto them in such a way as was sufficient unto salvation for no man can be bound to beleeve in that which coms not in a sufficient way and under what smaller terms could hee be held forth unto them then as making salvation possible unto them which yet is only possible through an inward principle 2. Cor. 13. 5. Know yee not your owne selvs how that Christ is in you unles yee be reprobats This Scripture holds forth that Christ is in all men unto salvation who are not Reprobats Now none are simply Reprobats but whose day of visitation is past and their house left desolate its true the state of unbeleef and impenitence is a state of of reprobation and so those who are in it may be said Secundum quid or in so farre to be reprobate but none are or can be said to be simply Reprobats but who remaine in unbeleef and impenitency after their day of visitation is expired for while their Day remains in which salvation is possible unto them and wherin the Lord visits them and strives with them for their recovery they cannot be called simply Reprobates for reprobate is as much as left or rejected of God whom the Lord hath ceased to deal with in order unto their salvation yea and even our adversaries affirme that all Unbeleevers and unconverted are not reprobated Hence I thus argue that therefor at least Christ is in some unbeleevers and uncoverted becaus hee is in all who are not Reprobats and that unto salvation for otherwise hee is in the very Reprobats viz. unto condemnatiom and yet they deny that Christ is in any unto salvation who are unbeleevers and unconverted which is proved against them Now if people wer convinced that Christ wer in any unbeleevers and unconverted unto salvation this would be a great step unto their being convinced that hee is in all unto salvation within a day or time of visitation given them of God for that the greatest objection they commonly make is that Christ is in none in a saving way but who beleeve which is here proved false for hee is in them who beleeve not in a way to save them from unbeleef as many can witnes who now beleeve but were once unbeleevers and
pearl of great price he vvent and sold all that he had and bought it The explication of which is clear from the above said here 't is again very observable that he found the pearl before he sold all for it and bought it which signifies that men may be convinced of the truth and find it in them in the state of Non-Conversion and Non-Resignation which our adversaries deny but in that state they cannot enjoy it but must first sell all Again Luke 15. 8. 9. We have another Parable holding forth the same thing under the similitude of a piece of silver lost in the house Which piece of silver betokeneth that Divine principle which by man's fall from God came to be lost in man's heart through the abounding of sin which covered this noble Pearl and made it to disappear as if it had not been But though it be lost it still retains it's Existence and is to be found in the house where it was lost that is in mans heart Now this piece of mony is said to be lost in divers respects it is lost unto Man and it is lost so to speak unto God being so smothered and buryed under the filth and impurity of sin in mans heart that the Lord hath not that use of IT so as to appear and shine forth therein and convey the maniâ—…estations of his glory there through unto man's soule And thus it may be said to be lost unto God Who is here signifyed by the woman that lights a Candle and sweeps the house and seeks dilâ—…gently till she finds IT And if man would find this piece of mony he must seek IT in the Light of this Candle which God hath lighted him with and not in the Light of his own kindling and he must concur with the Lord to sweep the house and seek IT diligently in the vertue and Power of that true Light of God which hath inlightned him and so he will find it in the house where it was lost even in his own heart Again though this piece of mony doth remain as it were in many men lost unto God yet certainly the Lord will not give over the seeking of it till he find IT in ALL and raise IT up in ALL to have that use in them which he hath appointed in which he will appear in everlasting joy peace and refreshment unto the soules of them who have beleeved and been obedient but eternally be revealed in flames of fire taking Vengeance on all them who have continued in unbelief and disobedience till the day of their mercifull visitation be over Matth. 25. From Verse 19. to 31. Compared with Luke 19. Verse 12. to 19. These two Parables are much of a kind most evidently and truly pointing at the same thing with these already mentioned For what elce do these Talents which the Lord gave unto ALL the servants of his house signify but the divine Grace or Gift which Christ hath received of the Father and given unto every man to profit with all to the salvation of his soule And is it ought elce but partiality and prejudice against the Truth in our Adversaries to say that the One Talent which the one received was not in kind and Nature one and the same with the other Talents and so not of a saving nature For from the Words of Scripture they have not the least occasion to thinke and judge so As if the one had not been sufficient enough for him to have traded with and increased it and consequently have been accepted of God as well as the others True it is one of the Parables holds forth a difference in respect of the Quantity but not at all of the Quality nature or kind Now least some might yet think the slothfull servant had not received what was sufficient the singular providence of God gives us another Parable declaring that the slothfull servant had his Pound given him as the other Every one their Pound Which imports that some may have not onely the same grace given them as others but even the same measure and yet prove slothfull servants Besides that this Talent was not any Natural gift but indeed supernaturall spirituall and sufficient to salvation is most evident from these ensuing Reasons c. 1. Because the Kingdome of heaven is held forth by this Parable but no meer naturall gift hath relation thereunto Therefore this Talent is no meere Naturall gift 2. Because the slothfull servant is said to have hid his Talent in the Earth and made no use therof But there is no meer Naturall man but doth more or less use the naturall gift of Wisdome or knowledge that is given him Yea the worst of men have very much used the naturall light and abused it to serve their lusts Wheras this is hid in the earth and not used at all 3. Because otherwise the slothfull servant might have had an excuse Viz. that his Talent was not sufficient with all his industry to procure any increase that might be accepted of his Lord. But the slothfull servant himself pleads not this onely charges the Lord though falsly too with hardness and austereness Thus I have the more briefly ran through these Parables not insisting upon the many circumstances but onely pointing at the main thing intended in them as knowing that the scope of a Parable is mostly to be heeded SECTION II. Holding forth the same thing in divers Arguments from the intrinsick evidence of the Truth it self consonant to sound Reason 1. Argument From the Righteousness of God GOD the righteous Judge of the whole earth hath appointed a day in which he will judge the world in Righteousness and give unto every man according to his deeds done in the body whether good or evill Now the sentence of his righteous judgement against all workers of iniquity will be for their disobedience to his righteous will and Pleasure For God having made all men to dwell upon the earth and been good unto them 't is a righteous thing in him to require of them all service and obedience even to love him above all to fear and worship him and do the things that are well pleasing in his sight But as it is righteous with the Lord to require this of all men so is it also as righteous that he should give unto every man of whom he requires this obedience such a manifestation of his will as is sufficient to give them the knowledg of all that he requireth of them and also administer to them that power ability whereby it is at least possible for them so to do the things required of them as to be accepted of him Seing then that men can neither sufficiently know nor be able to do the will of God without an inward principle of light life from God sufficient to that effect Therefore it is manifest that there is such a Principle given to them Even to every man that cometh into the world Object To this our Adversaries object
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
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