begin There are many rovings in mans minde many immaginations driving up and down this way and that way where must a man stop Where must he begin For he that never begins can never come to the end that 's certain And he that goes wrong the longer he so goes and the faster the further he is from his journeys end and the more is his sorrow So that a beginning a man must have and to that he must come and it must be in the Truth too or it will not be well with him and there he must begin and there he must stop But where must he begin At what must he stop Friends these things are fundamental do they not say that when ye come to Objectum quo sistendum est when ye are come to the Principle of Seeing and knowing ye must stop there or there ye must begin wheâ—â— ye have found out that when ye are come to that And is or can this be any other then the Light of Christ The beginning of the Creation of God the measure of Truth the Divine Principle the Eternal Eye in man which onely can perceive the Things of God for they are Spiritually discerned which leads to God to Christ the Saviour of the Soul who is Alpha and Omega the Beginning and the End the First and the Last who is and who was and who is to come thâ— Lord God Almighty which is the Door and administers the entrance into the Kingdom of God which is the Principle of seeing and knowing the things of God And the reason is plain For till a man comes to this he is lost and blind and cannot see â—far off nor understand the things that appertain to his Eternal Peace the things of God the things that are of the Divine nature And this Spiritual man judgeth all things but he himself is judged of no man Lastly Look ye Readers of Phylosophy into the Ethicks and tell me whether their answer to this great Question Sc. What is Truth Be not this viz. Quod sistit intellectum veritas est that is that which stayes stops limmits bounds the understanding or mind of man is Truth which Principle Paul spake to in the Phylosophers at Athens when he said that God had made of one blood all Nations of men to dwell on all the face of the earth and had determined the times before appointed and the bounds of their habitation that they should seek the Lord if happily they might feel after him and find him though he be not far from every one of us for in him we live move and have our being c. of which I have spoken And the reason of this is manifest for man being driven from God in the fall lost and wandering up and down on the face of the Earth that which brings him back again which puts him to consider which stayes which stops him and bounds his habitation that he may return to him from whom he is gone and feel after God whom he hath lost and find him whose off-spring he is who is not very far from him though he be very far from God and alienated by reason of wicked works for in him he lives moves and hath his being must needs be truth So then unlesse ye will offer violence to the very principles of your own professions to the Scriptures of Truth and to the witnesse of God in you all ye cannot any longer oppose the Truth of God in you now made manifest for no new thing have I held forth to you but that which was in the beginning and which as ye see is the very bottom and foundation of your Principles though it be newly manifested even the Mystery which hath been hid from ages and from generations but is now made manifest to his Saints to whom God would make known what is the riches of the Glory of this Mysterie among the Gentiles which is Christ in you the hope of Glory Therefore my dear friends be cool and considerate let Wisdom weigh you and discretion hold the ballance in your hearts Be not rash to judge that which ye know not and cast not presently away that which ye do not understand and which may seem crosse to the current of what ye professe but come to the Principle of God in you Christ Jesus the Light of the World the true Light that lighteth every man that cometh into the World the measure of him in you which ye have received And in and with that try all things and as ye find what I say answering to that Principle in you so do And the God of Peace who brought again from the Dead our Lord Jesus the great Shepherd of the sheep through the Blood of the Everlasting Covenant shew you mercy Bristol the 27th 2d Moneth 1660. Geo. Bishop THE END ERRATA Page 4. line 11. read hath for having p. 5. l. 31. blot out of p. 6. l. 30. blot out in before one p. 8. l. 19. read Christopherus for Christopher l. 33. r. good for God
what is that which Ministers the Principles to the Law of Reason which are in it by Nature but that which is the Lord of Nature viz. the head of every man Lastly Synteresis quoque a quibusdam sic describitur Synteresis est potentia nata assentire naturaliter principio practico evidenti ex terminis dictanti id est significanti in Universali aliquid operandum vel fugiendum per hoc quod dicitur potentia excluditur actus habitus acquisitus dicitur nata assentire quia non oporter quod actu assentiat quia etiam potentia dicitur Synteresis dum actu nullum principium apprehendit dicitur naturaliter assentire id est statim apprehensis terminis assentire quia non requirit probationem vel discursum ad hoc quod assentiat sed ex conditione suae naturae statim apprehensis terminis non potest non assentire dicitur etiam evidenti ex terminis quia respectu principii evidenâ—â—per experientiam Non dicitur Synteresis eo quod tale Principium apprehensum potest ignorari etiam addit in universali ad excludendum Conscientiam quae est judicium conclusionis practicae in particulari distantis That is Synteresis also by some is thus discribed Synteresis is a Power born to assent naturally to a practical principle evident by the tearms dictating that is signifying in every thing something to be done or something to be avoided And by this that it is said a Power Acquired Act and Habit is excluded And it is said Born to ascent Because it need not that it ascent by the Act in regard that Synteresis is even called a Power whilest it apprehends no principle by the Act and it is said naturally to ascent That is presently the tearms being apprehended to ascent because it doth not require proof or discussion unto that to which it ascents but out of the condition of its own nature presently the terms being apprehended it cannot but assent It is also said evident by the Terms because in respect of the Principle evident by experience Synteresis is not said in it that such a Principle being apprehended it can be ignorant And it is added in every thing For the excluding of Conscience which is the Judgement of a Practical conclusion dictating in the particular And what is this but that which seeth all things not as man but as they are and is greater than Conscience Thus far Seyngerman in answer to the question Quid sit Synteresis What is Synteresis Now for the derivation of the Word do not your Books say that it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they say may be called conservatio a conservation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conservo to conserve or keep together Unde ea pars animae say they quae vitiis adversatur sese semper immaculatum a vitiis cupit conservare perpetrata malo continuò arguit Synteresis dicitur That is From whence that part of the soul which is against evil and alwayes desires to keep it self unspotted of it and continually argueth against evil perpetrated is called Synteresis And what is that but the Religion which is pure and undefiled before God and the Father which keepeth it self unspotted of the World Thus much of Synteresis which ye lay as the ground or Principle of the Law and the derivation of it and what it is and signifies Now as to LAW And for this look again into your Books and see whether they speak not of LAW as they have of Synteresis and both the same as I have asserted For Example See Bracto … Lib. 1 Chap 〈…〉 Lex est say they sanctio sancta jubens honesta prohibens contraria Law is a holy sanction Commanding things honest forbidding the contrary And what is this but the holy Commandement 〈…〉 1 〈…〉 fol. 〈…〉 in◠… d … hs … e. Thus of LAW in its General difinition More particularly of LAW as ye distinguish it into the law of Nature and the law of Reason * your two great foundations of Law which Nature and Reason ye call those two great lights which God hath set in the firmament of your heart And as to the term LAW As to the law of Nature See … ch his … ok … W … ap 1. … g 3. Seyngerman saith and generally your Law Books lex Naturae est lex Eterna The law of Nature is the law Eternal And who is the law Eternal but the King Immortal The Phylosophers ye say call it Justitia Originalis Original Justice now who is Original Justice but He by whom Kings reign See … ch his … ok … W … ap 1. … g. 4. and Princes decree Justice * Finch in his Book intituled LAW thus discribes it lex Naturae est ratio summa insita in hominis Natura quae jubet ea quae faciendasunt prohibetque contraria that is The law of Nature is that Sovereign Reason fixed in mans Nature which commandeth those things which are to be done and forbideth the contrary And what is this but the same with the general definition of LAW as aforesaid As to the Law of Reason … c. … 1. de … g. Finch saith again Chap. 2. pa. 4. in the words of Tully which he quotes under that head Lex est radius divini luminis and recta ratio summi Jovis that is Law is a beam of Divine Light and right Reason of the Soverâ—â—gn God Now who is the Divine light but Christ the Light of the World And what is the Beam of Divine light but the light of Christ that lighteth every man that cometh into the World And what is the Beam of the Sovereign God but the principle of God For the Beam is of the same Nature with the Light and comes from it and from the Light cannot be separated Lastly as to the Term or word LAW Finch tells ye Chap. â— page 2. of his Book aforesaid that the Hebrews câ—llâ—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jaâ—rah which is to Teach because it is the Doctrine of Truth as saith he Plato saith in in his 9th Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leges ad hominum Doctrinam ponuntur Laws are for the teaching of men So that saith he LAW carryes with it and hath as it were inclosed in the Name and Nature of it those three Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Golden Chain of â—all good learning Lex veritatis Lex Justitiae Lex Sapientiae the Law of Truth the Law of Justice the Law of Wisdom And therefore is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientia Science which word the Phylosophers use whereby to expresse the Divine understanding but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientificissima Scientificissimous or the superlative efficient of an understanding Divine Whereupon saith he Plato telleth us ‖ Plato Lib. 4. â— Rep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen menti
A Tender Visitation of Love To both the UNIVERSITIES OXFORD and CAMBRIDGE AND To the Jnns of Court and Chancery Even to the Seed of God in you All for you to mind and consider ere it be too late From the movings of the Lord in your Friend George Bishop And I said Hear I pray you O Heads of Jacob And ye Princes of the House of Israel is it not for you to know Judgement LONDON Printed for Robert Wilson and are to be sold at his Shop at the Black-spread Eagle and Windmill in Martins Le Grand and also by Richard Moon Book-Seller in Wine-Street in Bristol 1660. A Tender Visitation of Love to Both the Universities Oxford and Cambridg and to the Inns of Court and Chancerie c. FRIENDS THere is something in you all that 's Eternal which nothing but God can satisfie which came from God In the Prosperity or Suffering of which stands your Welfare or undoing for Ever for as much as God is with or against you as well or ill ye deal with it And Gods being with or against you is your blessedness or Everlasting Destruction Now this Eternal thing in you all is the Soul God breathed into man the breath of Life and man became a living Soul after the Image of God created he him in Righteousnesse and true Holinesse which being in Death by reason of Corruption for By one man sin entered into the World and Death by Sin And so Death passed over all men for that all have sinned and by Death being held under or in Captivity by him who hath the Power of Death it is made subject unto Bondage for being Servants of sin ye are free from Righteousnesse And to whom ye yield your selves Servants to obey his Servants ye are to whom ye obey Whether of sin unto Death or of Obedience unto Life And the wages of sin is Death but the gift of God is Eternal Life through Jesus Christ our Lord and being held under or made subject to Bondage it is separate from God without Christ an Alien from the Common-wealth of Israel A stranger from the Covenant of promise havving no hope And without God in the World And this is the State of all men by Nature and this is your state whilst ye know not that your Redeemer liveth and that your Redeemer lives ye know not whilst ye feel not Him living in you And him ye feel not living in you whilst ye are in Death and in Death ye are whilst Death hath power over you And Death hath power over you whilst ye are not delivered from the fear of Death and from the fear of Death ye are not delivered whilst ye are subject to Bondage for forasmuch as the Children are partakers of Flesh and Blood he also himself likewise took part of the same that through Death he might destroy him that had the power of Death that is the Devil and deliver them who through fear of Death were all their life time subject unto Bondage and subject unto Bondage ye are whilst sin hath dominion over you for of whom a man is overcome of the same is he brought in Bondage and sin ha … dominion over you whilst ye obey it in the lusts thereof and sin having dominion over you ye are under the Law And whilst ye are under the Law ye are under the curse And being under the curse ye are dying so most miserable for such shall be turned into Hell and out of Hell there 's no Redemption For Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels will the King say to them on his left hand when he shall come in his Glory and all his Holy Angels with him and shall sit unpo the Throne of his Glory and these shall go into everlasting punishment but the Righteous into Life Eternal Therefore it concerns you whilst ye have time to mind and consider ere it be too late the things that appertain to your Eternal peace That so it may be well with that in every one of you in the welfare of which doth stand your Blessednesse and Prosperity for ever Now unto this there is no other way than Christ the Light the Light of the World the true Light that lighteh every man that cometh into the World in whom was life and the life was the Light of men Who was in the beginning with God who was God by whom all things were made and without whom was not any thing made that was made The Word the Word of God The Word nigh you in your mouth and in your heart which Moses spake of saying This Commandment viz. the Book of the Law which I command thee this Day It is not hidden from thee nor is it far off It is not in Heaven that thou shouldst say who shall go up for us into Heaven and bring it to us that we may hear it and do it Neither is it beyond the Sea that thou shouldest say who shall go over the Sea and bring it to us that we may hear it and do it But the Word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it And which Paul Preached when he said the Righteousnesse which is of Faith speaketh on this wise say not in thine heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the deep That is to bring up Christ again from the dead but what saith it The Word is nigh thee even in thy mouth and in thy heart that is the Word of Faith which we Preach Whose Commission to the Gentiles was to open their eyes and to turn them from darknesse to Light and from the Power of Satan unto God that they may receive forgivenesse of sins and inheritance among them that are Sanctified by Faith which is in me And for this was he sent by him who is the Son of God who met him in the way the Saviour of the Soul the Covenant of Light to the Gentiles and the glory of his People of Israel And this Christ is in you except ye be Reprobates and the Light of this Christ it is in you which shews you evil the compasse and end of all your actions which searcheth your heart tryeth your reigns the candle of the Lord that searcheth the inward parts of the belly which shines in darknesse but the darknesse comprehends it not And the Dominion of this Christ it is in you the Kingdom of God which reproves you for sin the Comforter when he is come he shall reprove the World of sin Now the Lord is that Spirit who is the Power of God the Gospel of Salvation the Everlasting Gospel the Law the Rule the measure of all things That 's over all that 's above all that comprehends all The Supream the Higher Power The Head of Principalities and Powers and of every man and of the Church which is his Body the fulnesse of