unbeleef and darknes and it lighteth him that hee may beleev and come out of it and so 4. If by men here wer only understood Beleevers then Iohn could not have said the Light shineth in darknes and the darknes apprehended it not for Beleevers are not darknes but light wheras Unbeleevers are darkned and unbelief is darknes now the Light shineth in this darknes to change men who are darknes to be Light in the Lord. Now followeth Iohn Baptist his testimony of him Ther was a man sent from God whos name was Iohn the same came for a witnes to bear witnes of the Light that ALL through him might beleiv and this was his testimony that hee was the true Light which lighteth every man that cometh into the world His words are such a plaine proof that Christ enlightned every man so as that hee might believ and so be saved that no words could be desired more plainly to evidence it and yet what miserable evasions have men made who are prejudiced against this precious Truth to darken it by their corrupt Glosses 1. Some will have it only to be understood of the light of nature or a naturall light And if we reply the words speake of Christ and Christ is not naturall but spirituall they answer its true but yet Christ who is spirituall hath diverse manners of enlightnings hee enlightneth some only naturally say they and others spiritually to which I reply Granting that hee doth enlighten after divers manners as naturalâ—…y and spiritually but notwithstanding all men whom hee doth lighten naturally hee doth also lighten spiritually for that as is said hee is called light in no place of scripture simply and Barely in Relation to a naturall inlightning excluding the spirituall I challenge the adversaries to produce one plaine and evident proof for it And againe this wer not to doe the work of an Evangelist to preach him to every man as inlightning but naturally wheras the Apostle received his Commission from Christ to preach the Gospell to every Creature i. e. every man But besides these reasons prosecuted above Iohn the Baptists plaine words doe evince it that hee enlightens every man spiritually and so as that hee may beleve wherfor this is an inlightning of a saving or salutiferous Nature For Iohn came to bear witnes of him that all through him might beleeve Hence I thus argue That enlightning which hath a speciall Relation to beleeving is of a spirituall and salutiferous or saving nature But this enlightning here mentioned hath a speciall Relation to beleving Therfor c. The first Proposition is manifest becaus the enlightning which is but naturall hath its speciall Relation not to faith but to naturall Reason The second Proposition is proved from Iohns Testimony who said Hee cam to bear witnes of the Light that all might beleeve through him Secondly I thus argue That lightning by which all men might bâ—…leev is of a spirituall and saving nature But this lightning is such Therefore c. The first Proposition is clear becaus by no other inlightning but that which is spirituall and saving CAN any beleev The second Proposition is proved from Iohns words Hee came to bear witnes of the light that all through him MIGHT beleeve Therefor it was such an enlightning that all through him MIGHT beleeve and so I desire the Reader to take notice of the word MIGHT Which Imports a Power or ability to beleeve so in somuch as Iohn said all might beleev its evident its possible for all to beleev Now to evade this some reply that it s said through him to wit Iohn and not through Christ simply as hee enlightens them To which I answer 1. Supposing it were to be understood so through Iohn yet this doth not in the lest prove that this enlightning of all men is only naturall wherof I give this most evident Reason Because by the most powerfull naturall enlightning and Iohn both neither all nor any man are putt into a condition that they might beleev for no Ministry of the best of men with a bare naturall inlightning concurring is sufficient to put men into a condition that they might beleev But secondly for them to say that through him is to be understood through Iohn is but a begging of the thing in Question and it is more agreeable to the words to be understood of Christ through whom all might beleeve without Iohn but to understand it of Iohn would Imply as if hee were an universall Instrument so as none could beleev but through him wheras many have beleeved both without the Ministry of Iohn or any men on Earth Others againe finding the strength of these Arguments which prove the enlightning here mentioned to be spirituall and of a saving nature betake themselvs to another evasion but as groundles and weak as the former By every man say they is to be understood not Singula generum but Genera singulorum i. e. not all particular men but some of all sorts of men for the words every and all doe sometimes so signify in Scripture To which I answer 1. That the words all and every doe somtimes signify so in Scripture doth not prove that they so signify here unles they could prove that they doe alwayes so signify which is so far otherways that wher in one place they signify some of all sorts in one hundred of places they signify al particulars Now would our Adversaries think it faire to put this their Glosse upon these words In Adam all die i. e. not all particulars but some of all sorts But 2. according to that generall Maxime of understanding Scripture which is that Scripture words are to be understood in their whol Latitude and Extent where no cogent Reason movs to the contrary The words then all and every are to be understood of every particular becaus no cogent Reason movs to the contrary It s true our Adversaries pretend to divers cogent Reasons the weaknes of which wee may come afterwards to shew And 3. its evident they are to be understood of all particulars becaus Iohn and other Ministers of the Gospell sent of God preached to all particulars as they had occasion whose day of visitation was remaining and did not offer it unto some and refuse it to others which they should have done if Christ had enlightned but some and not others for how could they preach to them wher there was no enlightning from Christ to answer them or the end of their Ministry As now it wer a most ridiculous thing for any men to offer the things of humane Reason to Beasts becaus there is no Rationall Capacity in them wherby they can receive them so were it as ridiculous a thing for man to offer the things of faith and salvation to any men where there is no illumination that is saving and spirituall wherby they can receive them And as the Principle of Reason answers in men to the things of Reason so the principle of Faith which
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
They instance indeed many that knew not all these things quoting Scriptures that speak so of many of them but not of all Now to argue from the particular or particulars to the universall is but an unreasonable way of argumentation and no better then to conclude all men to be blind because some are so Thirdly I have already shewed in Argument 3. 4. and 6. from Rom 1. 2. and 10. Chapters that some of the Gentiles who were under no outward administration of the Gospell did call upon the Name of the Lord and were saved and so consequently knew both sin and the remedy thereof the Lord Jesus But what though they knew not the outward Name if they knew the Nature the Spirit the life which slays sin and cures the soule It is not the meer outward name that saves but the life the power of Christ that quickens cleanses purifies and by this they might besaved For it is the life that saveth Rom. 5. 10. I also shewed from Rom. 2. That some of these Gentiles did so fulfill the Law of God that they were accounted the Iews and circumcision in heart before the Lord had praise of him and were iustifyed And this was a great error among the Jews that the Lord had not a people among the Gentiles who were accepted of him yea it was even the mistake of the Apostles themselvs till the Lord convinced Peter by a vision from heaven Acts. 10. But after he was convinced both by the heavenly Vision as also by meeting with Cornelius a Gentile and uncircumcised and yet a just and devout man one that feared God and all his houshold he broke forth with these words of a truth I now perceive that God is no respecter of persons but in every Nation he that fears God and worketh righteousness is accepted Which plainly imports that there were some in divers Nations who both feared God wrought righteousness and were accepted And what do those words Acts 10. 28 call thou no man unclean import but that God hath not absolutly passed by any man without giving him an opportunity by which he might be saved But say they Paul said he had not known sin but by the Law Rom. 7. wheras you say the light by which he might have kown sin was with him from his child hood again he saith when the commandement came sin revived and he dyed how can this be understood of that Light which was with him from his child hood Answ Very well yea how can it be understood of any thing elce but that Light which now so wrought in him that he saw that which before he saw not For though the Light was with him from his child-hood yet his mind was not turned in towards it and so he did neither see nor know sin so distinctly as was needfull for him to be saved from it And so though the Law in the light and the commandement came unto him from his child-hood yet it came not in that power and force as afterwards when his mind came to be turned towards it For the power of the Light is then onely sufficiently felt in its discovery of sin and the remedy thereof as the mind is turned towards it Besides this Argument lies much more forcibly against the Scriptures being this Law and commandement not onely because he had the outward Law and commandements in the Scripture from his childhood and was always directed to it as his rule and trained up at the foot of Gamaliel a Doctor of this Law But also because the Law never said more at one time then at another to him or any man so that the change that was made in him cannot be ascribed to the Law which he was always a very zealous Professor of but to that light which opened his mind to the understanding of the things of God by which he might understand the Scriptures But they urge further this Light cannot discover the Birth Sufferings death Resurrection and Ascention of the Lord Iesus in the outward the knowledg of which is essentially necessary to salvation Therefore c. Answ. Our own experience teaches us the contrary for we never came to know the mistery of his birth death sufferings as to the true and comfortable use thereof till our minds were turned to the Light And how did the wise men from the East know him Surely the star which outwardly appeared unto them had never been sufficient had not his starre i. e. his Light shined in their hearts Also how did the Centurion and the Canaanitisch woman know and acknowledge him in the outward had greater faith in him then the very Jews And how did the disciples themselvs know him For his outward appearance simply was not sufficient to convince them yea he forbad them to judge according to the outward appearance Of this matter John gives a clear account who first declares him as he is as the light that lighteth every man before he declareâ—…h of him in the outward Forasmuch as he could be known onely by the Light even what he was outwardly By this it was that they beheld his Glory as the Glory of the onely begotten Son of God full of grace and truth But the unbeleevers who beleeved not in the Light wherewith he had enlightned them and whose minds were turned from it in to their own carnall reasonings did not know him though they had the Scriptures that testifyed of him and saw and heard of miracles that he did for they neither knew him nor the Scriptures being gone from his inward appearance in his own Light in their hearts which would have discovered both him in the outward and the Scriptures testimony concerning him But that the knowledge of him as in the outward is of necessity unto salvation we grant not save onely where it is revealed and there it is very usefull and comfortable Yea our very adversaries do not affirme that all who ever were saved had or absolutly behoved to have an express and distinct knowledge of his outward coming For they grant that children may besaved who by reason of their infancy cannot have that knowledge Now if so why may not also some men who are as it were but children infants even babes in Christ as to Spirituall knowledg be saved without that cleare distinct knowledge of his outward coming being borne of his Spirit and sucking in the sincere milk thereof Surely such can never perish Yea the very disciples themselvs were for a season ignorant of the mystery of his death sufferings Resurrection and Ascention Object 22. The Divell or Sathan hath that in him which reprovs him of sin but yet works not at all in him any possibility of being saved Therefore that which reproveh for sin is not universally saving Answ. This is a fallacy called transitio de genere in aliud genus i. e. a passing from one kind to another As to argue from the Devill or Devills to men That because that which
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
is the Word of faith in men answers to the things of Faith and therfor the true Ministers of the Gospell offer Faith unto all men there being in all men some measure of illumination by which they are capable to receiv it Now Iohn saith further hee was in the World and the World was made by him and the World knew him not by the World it is manifest hee understandeth Men for that hee maks it a culpable thing that hee being in the World yet the World did not know him and so it cannot be understood of the outward frame of Heaven and Earth which are not in a capacity to know him Therefor according to Iohn hee was in men who knew him not and so in them who did not beleive in him nor receive him He came to his owne and his owne received him not viz. Those who wer his owne 1. by the Right of Creation 2. by the Right of Donation all men yea and all things wer delivered unto him of his Father and they to wit all men wer given him that hee might enlighten them as hee is given unto them for the same and so distributeth unto them their severall Talents that they might putt them to usury and at his coming to Iudgement might give an account of them Now here some reply That by these words in the 10. 11. vers is understood his coming outwardly in the land of Iudea but I answer as hee came there and was a light in the outward which shined gloriously and yet they did neither know him nor receive him so hee did come in the inward in some measure both then unto them and to all others yea and from the beginning forasmuch as hee hath ever beene the light of the world enlightning every man that coms into it therefore Iohn bears testimony unto him not only in what hee was at present but in what hee had been from the beginning both what hee then was and what hee was to be afterwards So by his being in the world and coming unto his owne cannot be simply understood his coming in the outward excluding his inward coming And bâ—…sides his coming IN THE OUTWARD excluding his inward coming could not so enlighten them that they might beleev But hee came enlightening them so that they might beleve Therfore his coming outwardly is not simply nor principally here understood For to his outward coming the following verses doe rather relate Morover John bare testimony of him saying The Law was given by Moses but Grace and Truth came by Iesus Christ by which it is evident that Iohn is here preaching Christ as an universall Light unto all not according to a naturall illumination but according to that which is saving and spirituall Grace and Truth saith he cometh by Iesus Christ. And of his fulnes said hee have we all received Grace for Grace Now what ALL is this only the Saints and Beleevers No for if Saints and Beleevers only received Grace from Christ then no Unbeleevers could ever become Saints and also no Saints ever were Unbeleivers which is false For now when Grace first cometh unto men from Christ out of his fulnes it findeth them Unbeleevers and it is given them while they are such to the end that they may be converted from their unbeleef So then Unbeleevers receive Grace that they may beleeve and Beleevers receive it that they may beleeve more and more yet now some yea many and most Unbeleevers suffer not this Grace which they have received to have its operation in them which would change them and make them Beleevers but like the slothfull Servant hide their Masters mony in the earth in a napkin therefore it doth not encrease nor bring forth the fruits of Grace which it doth in them who yeeld submitt unto its operation But some may say if they had received Grace they had received him and so they should have become the Sons of God according to vers 12. I answer the Word receive hath divers significations 1. If a thing be put in such a place it is said to be received as if Seed be sowne in barren earth So the slothfull Servant which hid his Masters mony in the earth is said to have received it Math 25. 24. But 2. a thing is said to be received when it is suffered to have its due operation in that wher it is put and if not it is said to be rejected so the Earth may be said not to receive the Seed which though sowne in it yet it suffers it not to spring up and the Body which receivs good Physick into it yet resisting the operation thereof it may be said not to receive it but reject it And thus many words in Scripture have divers significations which in one is true in another false and so all men of his fulnes received Grace but some receiâ—…e it no otherwise then the barren Earth or Womb receivs the Seed or as the slothfull Servant his Talent and so it proves their condemnation even as the body which receiving good Physick resisting it and working against it is killed thereby Others receive it so as to yeeld to its operation and so they are as the good Ground which receiving the good Seed bringeth forth fruit some 30 some 60 and some 100 fold Argument 2. From Ioh. 3. vers 16. 17. c. to 22. compared with Ioh. 8. 12. IN these words Joh. 3. from v. 16. to 22. Our Lord and Saviour Iesus Christ doth from his owne mouth bear a large and plaine Testimony unto this Truth God said he so loved the world that hee gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life Wherby hee doth shew forth the cause of mans perishing and misery to be from mans owne selfe and not from the Lord for the Lord so loved men that hee sent his Son to save them but men did not beleeve in him whom the Father had sent Now that this love of God is universall towards all men and that the Son is come into all to be a Saviour unto them is manifest in that hee saith God so loved the World that whosoever beleeved in him should not perish But here also they have sought out an evasion to darken and corrupt this clear Testimony by the World say they hee means not all men but only the Elect. In opposition to which I say 1. It s but a meer allegation without any ground for they can shew us no place in all the Scripture wher only the Elect are called the World Indeed evill men and unbelievers are oft called the World and sometyms all men are called the World but no wher the Elect alone But 2. supposing the World wer sometyms understood to be only the Elect yet it cannot be so understood here for that it would render these words of our blessed Lord void of sence and nonsensicall which were blasphemous to think For according to that acceptation the words would
Law they thus argue 1. Becaus the Apostle saith by the works of the Law shall no flesh be justified To which I say By Law there is understood the Law of the first covenant which came by Moses and its true no Justification is by that Law whether it be understood of Moses his outward ministration or of the same ministration of Moses in the spirit wher the Law is writ but in tables of stone till the Seed be raised by which the Law is fulfilled But in divers of these Gentiles the Seed was raised which is that Divine Nature or Birth by which they did the things contained in the Law and so were justified by him who gave them power to fulfill it which if it had not beene there could have beene no Iustification 2. They argue that Paul saith he has proved all both Iewes and Gentiles to be under sin and therfore they could not be justified Answer That is all those both Jewes and Gentiles who did not seek righteousnes in Christ the true light and life inwardly manifested but sought it in other things as the Jewes in their outward performances and the Gentiles in their naturall wisdome Nor can our adversaries deny but that divers Jewes were justified even then and in all ages before there were among the Iewes who were the true Saints and Children of God and sought after righteousnes in the True Principle where it was to be found but its true they were but few in respect of them who had confidence in the flesh and fleshly performances Now if these words of Paul aforesaid that hee had proved all to be under sin hinder not but that some Iewes were justified neither doe they hinder but that some Gentiles were justified also 3. They argue there can be no Iustification without faith in Christ. But these Gentiles had not faith in Christ. Therfore c. Answ. I deny the second proposition for if they did cleave unto and beleeve in the light they beleeved in Christ for hee is the light nor is the outward name that which saves but the inward nature vertue and power signified theirby which was made manifest in them and thus is Christ even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may or must be knowne of God for Christ is only that which may or is to be knowne of him becaus no man knoweth the Father but as the Son reveals him and no man can know more of the Father then hee makes knowne unto them If any object that formerly I understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Gospell and now I understand it of Christ and say how doe these hang together Is Christ the Gospell I answer The Gospell is either taken objectively or declaratively i. e. either as that Divine Principle which is both the object of what is declared and also the spring from which it floweth or as the living declaration therof issuing from that spring And so Christ is the Gospell objectively or that which is declared of by the Gospell and is its object and spring and thus the Apostle saith the Gospell is the power of God unto salvation Inasmuch then as the Divine Power is manifest unto any for Salvation wee doe justly say there is the Gospell preached for that Power doth declare it selfe both in words and works where it is kindly received to be glad tydings which Evangile signifieth and to be the Word of God which Gospell an old Saxone word doth signifie in that language Argument 5. Erom Romans 5. vers 18. IN this Chapter the Apostle doth hold forth a parallell in divers particulars betwixt the first Adam and Iesus Christ the second Adam of whom the first Adam was a figure as it is said vers 14. which parallell doth not run in Relation unto the things which are come upon us through both for they are contrary but in Relation unto the Persons upon which the things are come viz. That as universally as the first Adam hath brought a disadvantage and losse upon all the Children of men so universally hath Christ the second Adam brought a free gift upon them wherby it is possible for them to recover all that they lost in or by Adam and be delivered from any and all the evills which accompanied that losse But as the first Adam brought on the evill upon men by his disobedience on the contrary Christ the second Adam hath brought on the good and free gift of God upon us by his obedience And this is clearly proposed and affirmed in this 18. vers Therfore as by the offence of one said hee Iudgement came upon all men to condemnation even so by the righteousnes of one the free gift came upon all men unto Iustification of life Where note that the word Iudgement is not in the Greek nor any word for it but there is something understood as neither the free gift in this vers But it is manifest the free gift is to be understood as is clear from vers 15. 16. Now what can be more evident for this truth then these words which are as plaine and full a Testimony as any can be desired for this which wee plead for And yet our Adversaries betake themselves to their old corrupt glosse to get an evasion affirming that by ALL in the latter part of the verse is understood not Singula Generum but Genera Singulorum i. e. not all particulars but some of all sorts To which I answer This sheweth their prejudice against the truth who passe from the sence which the words plainly import and seek out another sence to the words not from any necessity but becaus it pleaseth not their corrupt judgement Now what is above said upon the words all and every in the first Argument might suffice here but I shall ad somewhat more which the very place it selfe here adduced giveth an occasion for affording us very good ground to refuse this their corrupt glosse For beside that the word ALL being understood by themselvs in the first part of the verse Universally for all particulars is a good Reason to evince that it should be so understood in the latter part there being no Cogent Reason to the contrary This following consideration doth evidently prove that the second All must be understood as Universally as the first becaus otherwise the Parallell could not hold and the Apostles words would be impertinent as if hee had said as by the offence of one somwhat is come upon all men to condemnation So by the Righteousnes of one somwhat viz. the free gift is come not upon all men nor upon the most of men but upon the fewest unto Iustification of life who cannot but see that this cannot be the sence of the Apostles words for that it quite destroyes the Parallell which is made in Relation to the persons who as they suffered a losse Universally by the first Adam so by the second the grace or gift of God is come upon them wherby they may recover
hearing by the word even that word which was in their mouth and in their heart therefore hee adds But I say have they not all heard Yes verely the sound went into all the earth and their words into the ends of the world which words hee citeth out of the 19. Psalme where they are understood of that Universall language which the Heavens and Firmament Day and Night hath unto all men even all particulars without exception and are not cited by him for that end to prove that the visible creation did preach the Gospell unto them in the living clear powerfull Ministration thereof for that it cannot do but hee maketh use of them by way of allusion to signifie that as Universall as the language of these creatures was unto men outwardly even so universall was the language of this Word of faith which is Christ the Messenger of the everlasting Covenant sent to preach unto men in the inward even unto all without exception of any so that all among the Gentiles have heard this Word both Beleevers and Unbeleevers Now as concerning the Beleevers it is certaine for how could they beleeve in him of whom they had not heard and concerning Unbeleevers it is as evident from the Apostles words who saith They have not all obeyed the Gospell for Esaias saith who hath beleeved our report Now Marke the Apostle doth not say They have not all obeyed the Law of nature or the Light of nature but they have not all obeyed the Gospell so that the very Gospell has beene preached unto all otherwise they should never have beene charged with not having obeyed it Againe hee saith But have they not heard Even that which they disobeyed to wit the Gospell Hee answereth Yes verily their sound went into all the earth and their words unto the ends of the world alluding as is said unto that Universall language of the Heavens and Firmament Day and Night which speaks not only unto some of all sorts of men but to all particulars so that this Word hath had its language not only unto some of all sorts but Universally unto all and every particular otherwise the allusion unto the words of the 19. Psalme had been impertinent Moreover the Apostle proceedeth to shew how the Gentiles who followed not after Righteousnes had attained to Righteousnes even that of faith and yet the Iewes missed of it of which as hee gave the reason in the close of the last Chapter why the Iewes missed of it Viz. Beealls they sought it not by faith so in the close of this 10. Chapter hee further adds that notwithstanding all the high thoughts the Iewes had of themselvs as if they were the onely elect people of God and the Gentils cast of that the Lord had said long agoe I will provoke you to jealousie by a people that are no people and by a foolish nation I will anger you And that Esaias is so bold as to affirme that the Lord was more readily found of the Gentiles then of the Iewes for of the Gentiles hee saith I was found of them that sought me not but to Israel hee saith All the day long I have stretched out my hands to a rebellious and gain-saying people So that though the Jewes weremuch seeking and asking and praying yet they did not find the Lord becaus it was but in hypocrisie they were in their hearts a gainsaying and rebellious people whereas the Gentiles many of them had not such a shew of externall devotion and Prayers but were more righteous in heart before the Lord and so did more readily find him and know him yea and did more readily receive the testimony of truth as it was outwardly published by the Apostles then did the Iewes notwithstanding all their great Profession Oh that the late Professors could read their figure in this at this day Some may object that it s said there 's no difference betwixt Iew and Gentile but the same Lord is rich unto all that call upon him which would seeme to import that such a rich mercy as the grace of God is only given to Beleevers and them that call on his name as it is else where said hee giveth grace to the humble wheras wee say hee giveth grace unto all To which I answer these Scripturs doe not import that hee giveth not Grace to all but only that hee giveth more Grace unto them who beleeve and truly call upon him and are humble even to enjoy his love and the comfort of his holy spirit and to none else yet hee giveth Grace even unto the Unbeleevers and Proud and Forgetters of him that they may become Beleevers and true and humble Seekers of him as many have become such who were as bad as any but who doe resist the Lord and the Grace offred and continue so doing till the day of their visitation passe over them the Lord ceaseth any more graciously to visit and hee causeth the same word by which they might have beene saved had they beleeved to become their condemnation becaus of their unbelief And here I desire the reader to observe that the Grace held forth both in this place and all others aforsaid is the very Grace that is evangelicall being the word of faith and the Light which is to be beleeved in and no other Grace making salvation possible to all men doth the Scripture declare of So that it may plainly appear that the universall non-evangelicall grace which Papists and Arminians speake of is but a figment and not the truth which is owned by us Argument 7. From Titus 2. 11. 12. compared with 1. Corinthians 12. 7. FOR the Grace of God that bringeth salvation hath appeared to all men or as in the translation of Beza himself hath shined in upon all men teaching us that denying ungodlines and wordly lusts wee should live soberly righteously and Godly in this present world c. And this hee gives as the Reason why Titus should exhort ALL those among whom hee lived unto Temporance Righteousnes and Godlines old men old women yong men yong women and servants c. even becaus the grace of God had appeared not unto them only but unto all men which taught them the same things inwardly as they who were sent of God did teach and exhort them unto outwardly and did not only teach men to deny and forsake the evills and lusts of the world but did appear bringing along with it a power to save from these things and indeed this is the very foundation and fundamentall ground of all outward teaching and instruction and exhortation in relation unto the things which pertaine unto Holines and Godlines that there is an inward principle which is the free grace or gift of God planted in every man to answer and witnes unto the truth of the things which are outwardly taught and exhorted unto even as face answereth unto face in a glasse by and through which inward principle the true Teachers and Ministers of Iesus
Christ and the things by them published and taught were beleeved and received among those unto whom they were sent and if any beleeved not as many did not beleeve they were left without excuse for that there was that in their very hearts that did answer unto the truth And hereby their ignorance may appear who object that if there be an inward principle which doth or can teach all things pertaining unto truth and righteousnes then all outward teaching of men is in vaine Whereas the plaine contrary is the true consequence For were there not an inward principle to teach them all things and to enable to beleeve and performe the things which are required all teaching of men would be in vaine BECAUS that there would be nothing in people to answer or witnes unto the truth of what is taught by which they could be convinced or perswaded nor would there be any thing in them by which they could doe the things required of them and this would indeed make all teaching as vaine as for a man to goe teach the things of humane Reason unto a Beast or to exhort it to doe such and such reasonable things becaus in a beast there is no principle of humane reason by which it can be reached either to understand or doe those things Now it is a bad consequence thus to argue there is a principle of reason in every man therefore it is needles that there should be any men to teach unto others the things of reason wheras this is the great and onely encouragement that the greatest Masters in the things of naturall Reason as in the sciences Physicall and Mathematicall have to teach in that there is a Principle of Reason in their Schollars to answer unto the truth of the things taught by them who beleeve those things not simply becaus of their Masters authority but becaus of that evidence which the Principle of Reason in themselvs giveth unto them And for as much as there is an universall Principle of Reason in men therefor it is that men are so usefull unto one another in propagating knowledge in the things thereof and so it is as touching the things of Faith and Godlines becaus there is an universall Principle of Faith and Godlines in all men which is the free gift of God therfore it is that men can be so usefull unto one another in the propagation thereof and the knowledge thereunto appertaining so that those in whom this Principle is raised and come to have its free course and operation are only appointed to be usefull unto others in a ministry for the raising up of the same Principle in them and turning them towards it most pertinently therfor doth the Apostle according to the Wisdome given him of God hold forth this universall Principle of the Grace of God which hath appeared unto all men bringing salvation as the cause why Titus should exhort all unto those things which did pertaine unto Godlines Now this place of Scripture is such a plaine proof of this blessed truth that a plainer cannot be desired and yet our adversaries goe about to cast a mist of darknes over it by their old corrupt glosse that by all here is again meant not Singulagenerum but Genera singulorum i. e. not all particulars but some of all sorts Which is so frequently before refuted that I need say the lesse here But doe they think so to baffle the understanding of people that they must take their meaning all along of such plaine and full scripture proofs only becaus they say it and that it crosses their private and narrow spirit This acceptation of the word all and every given by them is but improper and seldom used in Scripture in respect of the many times it is used in an universall fence and shall wee therefor passe from the proper and more usuall sence of the word becaus of their bare affirmation Indeed they have but too long Lorded it over the consciences and understandings of people to get them to beleeve any thing for truth if they have but said it but now an Eye is opening among many and will open yet more abundantly to see their nakednes and not any more to take things upon trust from them as they have done And truly it is the singular providence of God that in all these places which hold forth this universall gift of God there is abundant matter in the very words or before or after to evince the truth and overturne their false and unsound glosse therabout as there is also here for now the Apostle bids teach and exhort not only some of all sorts but all not some aged Men Women yong Men yong Women and Servants but ALL among whom hee lived and to whom hee had opportunity and this is the Reason he gives for the grace of God hath appeared unto all Teach instruct exhort ALL even all particulars becaus the grace of God hath appeared unto ALL and a litle after in the next Chapter vers 4. 5. hee giveth the originall cause and spring from whence this universall gift did slow upon all men even the kindnes and love of God towards man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whâ—…ch signifieth the love of God towards Mankind in the generall which comprehends all particulars without exception of any as even the terme Man doth generally signifie in scripture and therefor as the Lord had appeared in love and kindnes towards all men hee wisheth them herein to be like unto their Heavenly Father to be gentle shewing all meeknes unto all men that is not to some of all sorts but to all particulars vers 2. Againe This doth overturne their glosse that in all even all particulars there is such a principle to be found which teacheth to deny the lusts of the world and to live soberly and righteously and the same which teacheth to deny the worldly lusts saith the Apostle teacheth to deny ungodlines and the same which teacheth to live soberly and righteously hee saith teacheth to live Godly and hee doth not tell us of a naturall light which can teach to live soberly and righteously but of the grace of God and which is such a Grace that it bringeth salvation with it according then to the Apostle it is the very saving or salutiferous Grace of God which teacheth to deny the lusts of the world and to live soberly and righteously and such a principle I say is to be found in all men and our Adversaries themselvs confesse that there is an universall Principle in all men teaching sobriety and righteousnes betwixt men and men but they will not acknowledge that it teacheth or can teach Godlines or to deny ungodlines wheras the Apostle holdeth forth the same which teacheth the one to be that which teacheth the other Now if it be objected Then why are not the things pertaining unto Godlines as universally knowne as the things pertaining unto temperance and righteousnes among men I answer becaus the principle
That ability hath been given unto every man both to know and do the Will of God but they by their sin have lost it and so it is righteous with the Lord now to require obedience of them though they cannot perform it because they once had it and their playing the prodigall with it diminishes not the Lords right of exacting it from them still Answ. But of these men we ask when or how was this Power ability given to all men how and when did they loose it If they say in Adam I reply that this is but a deceitfull mist cast before mens eyes to blind them from seing the truth But the day is dawned and dawning the glorious light of which will go on to dispell all such mists of deceit But that I may make this the more plainly appear I shall first premise some things First I grant Adam had when God made him an ability or Power given him in a divine principle of light and life both to know and do the will of God Secondly That Adam by his fall came to loose this ability by loosing the divine Principle in which the ability stood Which though he lost yet it remained in his own house but the light and life thereof became though the prevalency of the fall extinguished it died in him remained shut up in death till the Lord raised it up againe by administring unto it somewhat of its owne nature that was living which HE was no way obliged to do but might of Adam have required obedience even after this losse because it was the fruit and consequent of his own Personall disobedience Thirdly its also true this losse is descended upon all Adams posterity so that as they come from him they are impotent and unable from any Principle conveyed from him either to know or do the will of God and the Image of God lies slain and lost in them But I deny that this loss is by God imputed unto Adams Posterity before their own actuall or Personall transgression for they brought not this loss upon themselvs they having then no personall Being but Adam brought it upon them Object If they say they brought it upon themselvs because being in Adam they sinned though not personally and actually when he sinned and so his sin was their sin Answ. I reply that all men were in Adam when he sinned this imports no more then that Adam was the stock or root of all mankind but not that all men had a personall existence in Adam Therefore I deny that they can be said to have sinned in Adam That is to say as the word ADAM signifieth the first Man that was made upon the earth And there is no ground for it in Scripture It is therefore a meere deceitfull figment invented to blind the minds of people from the truth For the Scriptures Testimony is plain that every man shall give an account to God for the things done by himself personally and that the iniquity of the fathers shall not be imputed to the children unless they follow their example by actuall transgression Object But say they as Levi payd tithes to Melchisedech in Abraham so did Adams Sons and daughters sin in him Answ. I deny the consequence And if this argument doth any thing it overdoes and proves against themselves that children are guilty of all the sins not onely of Adam but of all their forefathers Whereas themselves say they are not guilty of any but Adams first sin onely They must needs then say That Infants are not guilty of sin meerly simply because descended from Adam But because of some speciall Covenant or transaction which God made with ADAM and with all his posterity in him by reason of which his sin should be their sin even before their own actuall transgression But let them prove this if they can for we deny it as another figment of the same Calibre with the former Not that we deny that there was a Covenant Transaction made that when Adam sinned his children thereby suffered a great losse so as to come Dead into the world as to spirituall life and to have a seed of all sin and evill transmitted unto them from him but this I say cannot be imputed unto them as if THEY had lost it or brought it upon themselvs or were the punishment of their sin No that is false it s the punishment and consequent of Adams sin onely And as to these words Levi payd Tithes in Abraham The Apostle doth not absolutely say so but qualifies it with an as I may-so-say c. which plainly implyes that they are not to be taken strictly Object But say they how could God punish infants with this losse if they had not been guilty with Adam Answ. It is not to speake properly their punishment nor can it prove them sinners no more then that the curse that came upon the earth through Adams sin was a punishment to it as well as to Adam or that it was guilty Adam brought this losse upon his children nor was it unrighteous in God to suffer him so to doe though they were guiltless of it Just as if Adam should have layd violent hands upon any of his children or any man now should do the like it is no unrighteousness in God to suffer such a thing and yet this murther cannot be imputed to the poor children as if they were guilty of it And indeed just thus it was Adam as it may be said did by his sin murther his children for had he not sinned his posterity should not have come into the world with a Dead image and brought the very seed of the serpents image along with them which in the nature of it is sin being contrary to the purity and righteousness of Gods Nature which is the first law But still I say it s not their sin nor imputed unto them before their actuall transgression Now let none through ignorance or prejudice say that we herein deny original sin for originall sin in the true sence we deny not that is to say that there is a seed of sin transmitted from Adam unto all his posterity in the naturall birth which becomes the origine source and spring or root of all actuall transgressions where ever it springs up in which all sin is committed but we say this is not mens sin nor imputed unto them before actuall transgression Of the propagation of sin thus in a corrupt seed the scriptures do indeed declare but no where that this seed is the sin of infants or that God chargeth it upon them before their actuall transgression Yet this figment they would fain hammer out from those words of the Apostle Rom. 5 12 14 18. But I shall plainly shew that these words do prove no such thing Verse 12. saith By one man sin entred into the world and death by sin so death passed upon all men for that all have sinned Now we grant that sin entered into the world by Adam
it selfe simply in power vertue Light and life rather then in words for that the soule being in confusion darkness and unacquaintedness with the way of God cannot so easily apprehend it so as to discern it from an imagination as it can apprehend the vertue and life it self and distinguish it from any other thing but afterwards when the ear is well opened and formed words are given and that very distinctly heard and apprehended which are very precious and excellent full of heavenly vertue and glory Argument 5. From the exceeding great usefulness of this truth in order to the gathering of people into the true faith of Christ even to the universall conversion of all Nations As also from the great prejudice of the contrary Opinion in order thereunto THE Scriptures Testimony is Very large and ample that in the latter days there shal be a very great and so to speak universall gathering of the children of men in all nations unto the faith of Iesus Christ and that is it which all true Christians find themselvs much concerned in to pray travell and labour for even the gathering and turning people unto the faith of our Lord Jesus Christ and that holyness and vertue and righteousness may spread and abound in and among them Now what is more usefull and conducible to this universall gathering then this universal principle and what more pernicious and prejudiciall therunto then the contrary hence I thus argue That Doctrine which is most conducive of that universall gathering and conversion of all Nations to faith and holyness is to be imbraced And that which is most prejudiciall and impeditive of it is to be rejected But this Doctrine which holds forth an universal sufficient Evanlic principle is most conducive c. and the contrary most impeditive c. Therefore The first proposition is so clear that nothing needs be added for proof of it And the second is thus proved That Doctrine is most usefull and conducive of holyness c. which informeth unholy and unbeleeving people universally of a principle given them of God through which they may come to beleeve and be made holy And that Doctrine which not onely informeth people of no such thing but plainly denyes any such principle as to the greatest part of men is most prejudiciall and impeditive of holyness c. But so are respectively the aforesaid Doctrines Therefore c. And the thing is indeed most plaine with little reasoning about it For let a man or company of men go forth to preach to a multitude and bid them beleeve in God and Christ become holy righteous and pure and not point at direct them to nor imform them of any principle capacity or power given them whereby it is possible for them to come to beleev to become holy and righteous yea perpetually to be inculcating upon the minds of their hearers in their preachments that they being the messengers of God Ministers and Amdassadors of Christ do certainly know and assure them in the name of God that there is not onely no such principle power or capacity given by God to the greatest part of mankind but that there never shal be any such given them from all eternity God haveing of his owne free-will and pleasure irrevocably determined never to give them any such thing without which it is impossible for them ever to become beleevers holy just and good men And this because they might remaine unholy unjust unrighteous and that remayning so he might magnify his justice in damning them for ever and ever to endless torments without intermission or ceasing Is it not apparent to the weakest understanding that this is no great ready or probable way to become instrumentall to bring people to faith holyness c. but really and indeed to hinder discourage and turn them back would not this be as unreasonable and ridiculous as for a Physitian to come into an hospitall of sick men and tell them he was come to cure them and mean while never produce nor direct them to any medicament that is able to cure them but on the contrary tell them the greatest part of them are incurable and to say the right of it though he beleevs severall of them may be cured yet he knows not which of them nor indeed certainly whether any of them to whom he speaks or no. And yet still cry upon them to be whole to be whole What think yee would not these poore people think this man rather a foole then a Physitian out of his wits rather then a rationall man except they should take him to be some scoffing varlet that made himself merry at their misery and could they possibly take any delight to heare him talk or in the least beleeve that he were like to do them any good This is plainly the case of the nationall Ministers who are still crying to their people be holy be holy be righteous be pure who generally are in their naturall unconverted condition though they have lived all their days under their ministry For these very men that thus cry to them to be holy c. often tell them at the same time that there is no sufficient principle of grace given to any one unconverted or naturall man so far are they from saying it is universall wherby it is possible for him to be converted Pray then what is their ministery good for are they sufficient ministers of any thing but unbelief that turn people who are in darkness to no sufficient thing to lead them out of it Physitians of no value they may wel be called Surely there is no Doctrine more prejudiciall to the setting up of Christs Kingdome among men and none more advantagious for the upholding and propagating the divels then this Doctrine of theirs But they who bring the contrary Doctrine to the nations who ly in darkness wickedness as having received it from the Lord Viz. That Christ the Light of the world hath enlightned them and given them a principle sufficient whereby they may be led out of that state of darkness and wickedness and be quickned and sanctifyed unto God These are indeed messengers of glad tydings to the nations whose feet are beautifull upon the Mountains as not onely bidding them be holy but pointing them to a principle in their own hearts whereby they may so become these bind no heavy burdens upon them as do those that deny this universall principle for what more grievous burden then to put people upon impossibilities They that bear testimony unto this universall principle from the vertue of it felt in their own hearts are like unto those skilfull Phisitians who coming to a company of diseased people should tell them of a substance hid underground even in their own house that is able to cure them if found and duly applyed helping them to dig for it and informing them how they shall find and know it telling them what it is and how they are to use it which whosoever
teach not from the Light of God in them all books writ not from the light are unprofitable vaine But though the outward teachings which proceed from the light are truly profitable yet are they not of such absolute necessity as if God Christ could not be knowne where the outward occasions of hearing are wanting Besides either this consequence is grossly false and impertinent or John was under a grosse mistake when he wrot to the Christians even to the little children in Christ that they had received from the holy one an unction which was so sufficient that it so taught them of all things that they needed not as an absolute necessary thing that any man should teach them 1 Jo. 2. 27. And yet himself did frequently teach them by word and writing as particularly in that Epistle not onely in generall to abide in that unction and learn of it in all things but many other particular things he exhorts them to and plainly tells them these things he writes not because they had not light sufficient or were in the dark as to them but v. 8. because the true light now shineth in them and because they know the truth v. 21. So far is he from imagining that this would render his writing or preaching vain that he makes use of the consideration thereof as an incouragement why he should and why he did write unto them Object 27. Men receive this Light but as a gift of nature by their naturall birth-right or descent from Adam and our naturall parents Therefore c. Answ. That is false For it is not any gift of nature but of the free grace love and mercy of God neither doth it come unto us by naturall birth right from Adam or our naturall parents but from Jesus Christ the second Adam by whose obedience and righteousness it is come upon all Rom. 5. Object 28. But if that which is sufficient be communicated then it is needless or in vain to depend upon God for the dayly and hourely in comes communications and influences of his Spirit Light and life Answ. What crooked consequence is this who ever said that every measure of life or light communicated is so sufficient for all times states and conditions that there needs no ampliation for times to come we onely say and that truly that there is a measure sufficient given to every man to begin with which doth suffice for the present occasion and the soule that improveth the same well may warrantably expect more and more new and renewed communications and influences of Light and life from the fountain dayly and hourely who is always to be depended upon for them and will give them sufficiently in their season Object 29. This Doctrine that all men may be saved say they hinders Prayer Which they indeavour to evince thus Because David and divers others prayed that God would incline his heart to his Testimonies and unite his heart unto him which signifies that they prayed for such motions of the grace and Spirit of God as should irresistibly produce the very effect and not for such as it might be in their power to resist and render ineffectuall Which is just as if they should pray on this wise Lord so move my heart as that I may be left to my own liberty to chuse whether I will follow thy motion or not Yea according to this Doctrine say some it is in vain to pray at all For what should a man pray for for Grace that 's given him already that sufficient For what then for irresistible motions of the Grace of God Such are utterly inconsistent with this Doctrine Answ. Many words as inconsequentiall and to as little purpose as all the rest The Doctrine of truth is so far from being a hinderance to prayer that 't is a great incouragement to it and the contrary Doctrine no small impediment For if God hath passed by the far greater part of mankind and absolutely decreed to deny them the least measure of his Grace doth not this discourage people in seeking his Grace Seeing if they be of those that he hath so passed by decreed to deny his grace unto prayers wil be to no purpose the decree of God being unchangeable And seeing they do not know but that they be of that great number it is sufficient to make them doubt yea a man cannot but doubt of that which he doth not certainly know and doubting hindereth prayer But secondly if all motions of the Spirit of God be irresistible come by an absolute decree of God why should a man pray for them seing they must and will come whether he pray yea whether he will or not Again though we say grace and that sufficient is given unto all and the Spirit of God moves upon the hearts of all men in a day of visitation yet there is still roome left for prayer that more grace may be given and the motions thereof dayly more and more increased But as concerning praying for motions and drawings of the Spirit to incline and unite the heart to God we are to pray for them as his own Spirit teacheth and moveth us and in submission to his will whether the motions and drawings he is pleased to put forth in us be more or less strong according to his good pleasure Nor do I deny but the Lord can so move the hearts of men as to leave no place for resistance but all his motions are not after that manner As for example a man is assaulted with a temptation he prays to the Lord either to remove it or preserve him from yielding to it And the Lord answereth him as he did Paul my grace is sufficient for thee ought not this man to acquiesce in this answer And if he find grace sufficient given to withstand the temptation so that if he be on his part diligent to use it he shall certainly be preserved it is a good return of his prayer But again we are to consider that 't is one thing to pray that the Lord would give us such motions of his Spirit Grace as we cannot resist and would so preserve us from the temptations that we cannot yield unto them And quite another thing to pray for the motions of the grace Spirit of God that I doe not resist them nor yield to the temptations For actually not to resist and not to be able to resist are things very different from each other And this we may very warrantably pray that the Lord would so assist us by his grace and good Spirit that we resist not the good nor yield to the bad and so do not sin against the Lord in which prayer thâ—…re is an act of resignation in the soule freely resigning up that propriety of its will by which it might will any thing contrary to the will of God And for as much as an unpeccable state is attainable we may pray for it as we do for other good things
good what is That famous Athenian Generall Pericles haveing been upon a time all the day long reviled by a certain man who followed him even to his house at night railing at him was by this noble man so meekly borne that he not only reviled him not again but commanded his servant with his lanterne to light him home Phocion that noble Athenian being unjustly condemned to dye by the drinking after the manner of that countrey a cup of poyson being asked what he would leave in charge to his son answered Nothing but this that he should never so remember this cup as to avenge his death Aristides an Athenian noble and righteous man being banished out of Athens and in order therunto by the magistrats led out of towne a certaine ill-nurtured person ran after him and spit in his face Wherupon the meek man only desired the Magistrats to teach that man for the future to be more mannerly And after he was through envy thus unjustly banished seing his countrey in perill secretly helped it against King Xerxes being the chief occasion of that victory Solon being by one abused who spit in his face nothing moved therat said If a fisher man to catch a small fish bear the sea-water why should not I to catch a man beare this Just so Aristippus when having reproved Dionysius who for it spat in his face said If a fisher man be not afraid of being wet to catch a small fish why should I to catch a whole salmon feare a little sprinkleing The same Aristippus being railed at held is tongue and went his way the Reviler following him said What! Dost thou runn away Aristippus replyed Thou hast power to speak evil and I to forbeare hearing or â—…eding it Dion going from a feast was followed by one railing at him to whom not replying any thing this ill-bred man said to him Dost thou not answer me No quoth Dion not one word So Lentulus spitting in Cato's face the patient man said nothing to him but o Lentulus I must aver to all that deny it that thou hast a mouth Crates having rebuked Nicrodomus the Comaediant he took it so ill that he not only abused Crates in word but so smote him with his sist in the face that he bore the signe of it But Crates did nothing to him onely hung this inscription upon his fore head Nicrodomus made this Euclides being once got into contention with his brother his brother said in truth I shall dye if I doe thee not some mischief or ill turn And I quoth Euclides shall dyâ—… if I be not reconâ—…iled to thee Very noble and savoury was that act of that noble commander Pisistrates towards certain drunken fellowes who once fell upon his wife abusing her with Lascivious words and actions who they coming next day to begg pardon of him for their mistake was so far from avenging this brutish incivility acted towards his wife that he pardoned and dismissed them onely with this sober piece of advice that they should take heed they were no more so drunk All these examples we find alledged by a Calvinist preacher in Rotterdam to the shaming of his pretended Christians by the vertuous examples of these pretended heathens and meer naturall men wherupon he intitles his book Den beschaamde Christen For which the man wee confesse had a great deal of reason for certainly these men shall rise up in judgment against the Christians of this age and fill their faces with shame and confusion enough But how to reconcile these things to their doctrine of natures being so corrupted so defiled that all naturall men are blind and darkened in their understandings dead in trespasses and sinâ—… and unvisited by any new visitation of evangelicall grace is past our skill Surely that doctrine is false these things not good the relations not true or they must say Christ was out when he said Men gather not grapes on thornes nor figs on thistles and that an evill tree can not bring forth good fruit nor corrupt fountain send forth sweet streames G. KEITH B. FURLY Reader IT was my intent to have given the at the end of this treatise the testimonies of severall if not most of the Ancient Fathers of the church so called concerning the universality of the divine spirituall saving illumination imparted by Christ as the eternall Word wisedome and Image of the father to all mankind with not a few testimonies out of many Authors of note of later ages both before and since the Refortion And more especially to have shewed what many of them thought concerning that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiraculum vitarum breath of lives said 2 Genes 7. to be breathed into man by which he became a living soule viz that it is not the soule nor the naturall life thereof but the divine life something of God even the Divine Spirit which finally constituted man the image of God and without partaking of which he could never properly not truely be said to be the image of God of which breath of life many have excellently writ some stiling it the Spirit of God others something of God in man some the Divine soul in contradistinction to the vegetative animall and Rationall soules others the pars or portio superior animae others fundus animae the supream part or portion the fund bottome or center of the soule the guide and director thereof I had also intended to have given here some account of many vitiously translated places of Scripture darkening the Doctrine of the inward light grace Spirit and kingdome of God in the soule so plentifully attested to by the holy penmen of Scripture as also to the establishing the doctrine of the necessity of sin every day houre and moment of this Naturall life which never entered into the soules of these holy men to thinke or publish but these being not at present so perfected as is requisit and this work having layn long on hand I was unwilling to detain it longer So these may upon some other occasion be communicated meane while if any shall please to read Aâ—…hanafius in his booke de Definitionibus and in his 3 Dialogue de Trinitate and 4 Oration against the Arrâ—…ns And Cyrillus Alexandrinus in his treatise upon John lib. 2 cap. 3. lib. 8. c. 47. And in his Thesaurus lib. 4 c. 1. Together with Procopius Gazeus in his Comment on Genesis he will see that our Testimony in that point of the breath of life is no novell doctrine and unheard of but many hundred years since zealously defended by as grave Authors among the Christians as any extant which may serve as a sufficient check to that impudent clamour of Novelty so ordinarily objected by every Ignoramus that never once looked into Antiquity B. F. FINIS Errors to be mended Pag. 11. lin 26. read Argument 1. p. 4. 4. l. 33. r. than p. 45. l. 5. r. preaching p. 49. l. 1. r. Argument 9. p. 71. l. 30. r. or p. 75. l. 15. put out that p. 77. l. 27. put out as l. 35. feeding p. 78. l. 27 r. thy p. 81. l. 28. r. beleev p. 85. l. 30. r. though p. 97. l. 2. r. principle p. 108. l. 2. r. potter power p. 109. l. 1. beleeved p. 112. l. 3. till p. 135. l. 10. r. Reformation * Concerning this image of God in man or Breath of life breathed into man by which he became a living soul see the Testimonies of the Antients especially of Athanasius Cyrillus Alexandrinus Procâ—…pius Gazaus c. some of which may possibly be given at the end of this booke a noble saying and as noble a practise of a great Prinâ—…e