Dignity is falne and falling and shall fall before the Iudgment of the spirit of God in every heart and conscience in every Nation Kindred and Tongue that submiteth to the Judgment of God This is it of which David in the spirit prophesyed Psalms 9. 97. and 98. saying The Lord hath prepared his Throne for Iudgment shall judge the world in Righteousnes and minister Iudgment to the people in righteousnes He cometh behold he cometh to judge the earth the world he shall judge with righteousnes and the people with truth and equity This is the everlasting Gospell which the Angell whom Iohn saw fly through the midst of heaven had to preach to them that dwell on the earth even to every Nation Kindred and Tongue saying with aloud voice Feare God and give glory to him for the houre of his Iudgment is come Which is now fullfilled and fullfilling and therfore is Babylon falne and falling in Nations Kindreds and Tongues even so oh Lord let her and hir Merchants fall never more to rise Amen Deuteronomy 30. 14. But the Word is nigh unto thee in thy mouth and in thy heart that thou mayst do it These words are to be understood of the Word of Faith which is Christ as Paul doth expound and apply it both to the Jew and Gentile Rom. 10. as is above shewed Now these words that thou mayst do it are very observable as holding forth an ability or Power given them in the Word as it is received by faith wherby they may do whatever it commands and consequently that it is sufficient unto salvation see Argum. 6. where this place is at large opened Deuteronomy 32. vers 43. compared with Rom. 15. vers 10. c. Rejoice O yee Nations or Gentiles with his People c. and why should the Nations rejoice with his people even becaus they had the same mercy of God as to what was the maine and substantiall thing bestowed upon them Paul in his Epistle to the Romans cap. 15. vers 10. takes notice of these words of Moses and makes use of them to shew that the Gentiles were not so cast off of God but that they had the same mercy as had the Iewes in relation unto the chiefe and substantiall thing as he expresly saith vers 9. Let the Gentiles glorify God for his mercy and this hee confirmeth out of the Psalmes Moses and Isaiah out of the Psalmes hee bringeth these Testimonies first Psal. 18. 49. For this cause I will confesse to thee among the Gentiles but in the Gentiles it is in the Hebrew and Greek and sing unto thy name so that the Lord was among and in the Gentiles and had a Name in and among them which was a Name of mercy The second Testimony is from Psal. 117. O praise the Lord all yee Nations praise him al yee people for his mercifull kindnes is great towards us and the truth of the Lord endureth forever praise yee the Lord. Now what us is this to whom his mercifull kindnes is great even the Nations and Gentiles that all of them no lesse then to the Jewes who are also in this Psalme called to praise the Lord becaus of the mercy bestowed upon them and becaus of the truth which endureth forever And that the Mercy in these places aformentioned is Christ himselfe without which nothing is a mercy is plaine both from the intent and scope of the Apostles words who is speaking of Christ and also from the other citation out of Isaiah 11. 10. There shall be a root of Iesse which shall stand for an ensigne of the people and hee that shall rise to reigne over the Gentiles in him shall the Gentiles trust which Scriptures as they hold forth the more abundant manifestation of Christ unto the Gentiles after his coming in the flesh so doe they point unto some manifestation of him in and among the Gentiles in all ages sufficient unto salvation for that Moses in his day and David in his required the Nations even all of them to glorifie God with the Iewes for his mercy the Riches of the glory of this mistery in the Gentiles which is Christ as is above declared Iob. 24. 13. They are of those that rebell against the light they know not the wayes thereof nor abide in the pathes thereof This Job spake of the wicked and oppressors Now what light is this that they rebelled against but the light of Gods holy Spirit Which witnessed against their evill deeds For that it was not the light of mans owne corrupt nature is manifest becaus it s said they know not the wayes thereof wheras the wayes of the naturall light or understanding they did know for wicked men can digg deep in that naturall light and find out the pathes thereof but the pathes of this Divine and Supernaturall light they cannot find out Job 28. vers 12. compared with vers 28. But wher shall wisdome be found and wher is the place of understanding This is answered First Negatively The depth saith it is not in me and the sea saith it is not with me c. Secondly Positively And unto Man he said behold the fear of the Lord that is wisdom and to depart from evil is understanding That is to say that which enclineth the heart to fear the Lord and to depart from evil is Wisdom and Understanding Now what Man is this to whom God hath so said was it only unto Iob surely none will say it Or was it only unto the Iews nor can this with Truth be said For Iob neither lived among the Jews nor was he of the Jewish Nation Was it then only unto some particulars of the Gentiles Neither can this be said for there is no place of Scripture that calls only a few Gentiles by that large indefinite Name Man By Man then we must understand Mankind as comprehending every Individual and particular man in the World as it is most usually taken in the Scripture Parralel to this place is Micah 6. 8. He hath shewed unto thee O man what is good and what doth the Lord require of thee but to do justly and love mercy and walk humbly with thy God This is more then the Light of Nature can shew Psalm 2. 12. Kiss the Son least he be angry and ye perish from the way when his wroth is kindled but a little c. This is a most sweet and joyful call unto the Gentiles no less then to the Iews even to these who were combining against the Lord and his anointed or Christ. Now that they are bid to kiss the Son doth plainly import that the Son was held forth and given unto them of the Father in true love that they might kiss him i. e. that they might enjoy him which doth again inferre that there was such a manifestation of the Son let forth into them which was sufficient unto salvation elce how could they be required to kiss him if he were not offered and made manifest
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
much weaknes and leannes yet so as who have been truly single towards him have been accepted For the times of this ignorance God winked at but now commandeth all men every where to repent The night is far spent and the day is at band yea it is already dawned and the tru light shineth out of the darknes which shall run and spread and cover the face of the whole earth with its glory as an overflowing stream Amen A few words concerning the state of the controversy and the explication of the Terms 1. WHEN wee speak of the Light as given unto all men that they may be saved and as being sufficient unto all for salvation by Light wee doe not simply understand a thing that hath but this one Property or Quality of enlightning or manifesting as only to give a true understanding of things and to work out ignorance and error from out of the minds of men but this light hath life in it and an universall vertue and power to reach unto the whole man not only to cure the blindnes of his understanding but the perversnes of his Will and the depravednes of his affections it hath not only an enlighting property but it hath all these other properties as to quicken to sanctify to purify to heal to mortify c. For it being the image of God it hath its perfections answerable unto those which are in God so that as in God there is Light Life Love Goodnes Mercy Righteousnes Wisdome Power c. So in this light which cometh from him there are all these things by way of participation or communication 2. Wee doe not understand this Light and Grace or Gift of God and Iesus Christ as separate from God or Christ for that it is as impossible as to separate the beams from the Sun for God and Christ are one with the light that coms from them forever Yea as the Father and the Son are inseparable so is the light which cometh from them inseparable from both And accordingly as wee say there is a saving light from the Father of lights and from Iesus Christ communicated unto all men and which is in all men so God and Christ are together with this light in all men present with it and in it cooperating therewith for as Christ said I can doe nothing of my selfe and my Father worketh hitherto and I work so the light which cometh from the Father and the Son cannot doe the work alone but the Father and the Son doe cooperate therwith and therein hence in Scripture every good thing or Motion in any man is ascribed unto God himselfe as immediatly present the immediat Author and Worker of it It is God that worketh in you said Paul and no man can come unto me said Christ unlesse the Father draw him and said Christ concerning himselfe without me yee can doe nothing I am the way the truth and the life no man cometh unto the Father but by me and also the whole work of mans salvation is ascribed unto the Holy Ghost the quickner and Comforter So that this heavenly seed of grace needeth the continuall influence and presence of God and Christ together with the Holy Spirit to raise it and forme it and concurre with it in the renewing and regenerating of man But besides this presence and inbeing of God and Christ which is in all men unto salvation in a day of the gracious visitation of God unto them There is a more speeciall way of the inbeing of God and Christ in men which is proper only unto the Saints and children of God who both have God in them and are again in God by Union and Christ is formed in them and so they have Christ in them and they are in Christ through a heavenly and spirituall birth in which they are one with God and Christ. And of this sort or manner of in-being which is by Union and Christ formed within the scripture speaketh frequently And doth hold it forth as only belonging unto the Saints but as concerning this particular how God and Christ is in all men unto salvation within a day of the visitation of the love of God unto them and also how God and Christ is not in all but only in the Saints and children of God according to a spirituall birth and Union the third part of this treatise following in which the objections are answered doth more fully and largely give an account 3. And for the better understanding of the matter in hand how that the saving and Evangelicall light of Iesus Christ hath been communicated unto all men in all ages and generations of the world wee are to consider the words of the Apostle to this purpose There are diversity of administrations said he but one spirit and diversity of administrations but one Lord which diversity of operations and administrations are reducoable unto these two the law and the Gospell or the first covenant and the second Which two as they were very distinguishable among the Iewes so were they also among the Gentiles As concerning the Iewes they had first the law which came by Moses and secondly they had the grace and truth which came by Iesus Christ. The Righteousnes of the law and the Righteousnes of faith and these two though they were distinguishable yet as they were administred of God they were not separated nor divided but the Gospell lay hid within the law as within a vail which the outward Tabernacle did plainly figure and hold forth For what did the Holy of Holyes signify within the outward court and holy place but the Gospell and the administration therof within the law and its administration And thus Christ Iesus was in the law and under it but as within and under the vail and here the light shined in darknes but the darknes did not comprehend it The dispensation of the law was as darknes in respect of the clear dispensation of the Gospell yet even in this darknes did Christ Iesus the true light shine And also in or among the Gentils universally there was and is somewhat which by way of proportion doth answer unto the law and Gospell first covenant and second which was so distinctly held forth among the Iewes and as among the Iewes therwas Moses and the Prophets in the letter so universally in all men both Iewes and Gentiles there hath beene Moses and the Prophets in the spirit and also Christ else what can bee understood by these words Death reigned over all from Adam unto Moses here is an Adam which related unto all men both Iewes and Gentiles and here is also a Moses that related unto all which certainly cannot be that individuall or particular man Moses but a dispensation of God unto men answerable unto Moses according to which Christ said as concerning men then alive upon earth long after Moses and the Prophets were dead they have Moses the Prophets And speaking of that universall law of righteousnes whatsoever yee would
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
that hee appeared in them when unbeleevers and turned them therefrom to beleeve in himself but many resist the operation of Christ in them and so remaine in unbeleef Argument 8. From a Collation of divers Scriptures in the OldTestament so called answering to those above cited out of the writings of the Evangelists and Apostles holding forth the self-same thing as Deuteronomy 4. 29. 30. Amos 4. 13. Provs 1. 21. 22. 23. Genes 6. 3. Deut. 30. 14. 32. 43. Job 24. 13. 28. 12. Psal. 2. 12. 98. 2. 117. Prov. 8. 1. 9. 1. Isai. 49. 6. Deuter. 4. 29. 30. But if from thence thou shalt seek the Lord thy God thou shalt find him if thou seek him in all thy heart and in all thy soule And if thou turn to the Lord thy God and hearken in his voice THE words being thus truly rendered as they are word for word in the Hebrew do most plainly hold forth that God is in the wicked and unbeleevers that have forgot him days without number as the Prophet saith concerning Israel Apostate of whom Moses spake these words who had forgotten God and his Covenant made graven images and likenesses worshipping the works of mens hands and serving other Gods for which God was provoked to scatter them among the Heathen Yet to this people thus Apostatized from and punished by God scattered from God in the heathenish imaginations of their hearts doth Moses say If they shall from hence even from hence seek the Lord aright where he is to be found that is in their whole heart and in their whole soule and turn to him which presupposeth his being there to be turned to and hearken in his voyce which necessarily argues his in-speaking to be hearkned to they shall surely find him Is it not hence evident that the Reason why so many that have sought God affectionatly and zealously without in their self-Righteous acts performances Applications of promises c. have not found him is because they have not sought him where he is even within as Augustine the great Antient Father of the Church so called lamenteth his mispent time and paines in so seeking saying I sought thee o God and sound thee not because I sought thee without and thou wert within I was abroad from thee and thou wert within me yea more inwardly within me then my most inward parts Thus may many a one say now and smite upon their heart and turn to the Lord and seek him in their whole heart and in their whole soule Had the Translators been but more inwardly minded and knowne the manifestation of the spirit of God in their inward parts to have given them a sence of the mind of the spirit in the words of Scripture how might they have been instrumentall to have directed peoples minds where they were to wayt for seek and turn to God as well as to inform them that they must seek him but they spake or translated according to the misty understanding they had and so have by their defective translations cast a vaile of thick darknes upon the Scriptures in many places as may in due time God assisting be shewn at large where of some instances may be given at the end of this Treatise The day is now dawned and the light broken forth and the vayle of thick darkness that hath been over the Tabernacle of God is rent and rending and he hath discovered his habitation where he will be found and his Temple where he will be worshipped and honoured to be even in the hearts and soules of men and women where he hath been lost and how But by their minds being extroverted and averted from him and converted to perishing objects that perish with the using by which the Lord hath been forgotten even days without number and is become a stranger in the earth to men and Women and they estranged from the life of God although they live move have their being in it Even in Christ the Word and Power and Wisdome of God which Proverb 1. 20. 21. 22. 23. Lifteth up her voice in the streets and crieth in the chief places of concourse in the openings of the gates of the City which is the heart of man where the throng and press of thoughts pass to and fro saying How long ye simple ones will ye love simplicity and scorners delight in scorning and fooles hate knowledge What more plain from hence then that Christ who is the eternall Word and Wisdome of the Father lifteth up his voice unto all men even to the simple ones that love simplicity to the Scorners that delight in scorning to fooles that hate knowledge and worse cannot be found unbeleevers unbeleevers with a witnesse and wherefore doth she this to what purpose what doth she intend by and in this her visitation and cry unto them onely to boast her self against them onely in scorne to upbraid them onely tauntingly to triumph over them onely to harden them that she might destroy them onely to aggravate their sins that she might increase their damnation Nay Nay surely Nay for wisedome as a certain writer saith is a holy spirit living cleare undesiled plain not subject to hurt loving the thing that is good ' ready TO DOE GOOD AND KIND TO MAN preventing them that desire her in making her self first knowne unto them that so they may seek her for unless she prevents all mankind first and cals unto them and makes her self first known unto them they cannot desire nor seeke her but when she lifteth up her voice if they hearken and then they may they shall have no great travell saith this Author for they shall find her sitting at their DOORES to think upon her saith he is perfection of wisedome for she goeth about seeking such as are worthy of her sheweth her self favourably unto them IN THE WAYES and meeteth them IN EVERY THOUGHT Lo here is a description of wisdome of THE DOORES of THE GATES of THE WAYS the STREETS in which she lifteth up her voice and to what end with what good purpose intent and meaning towards man this is consonant to the testimony which Solomon himself gives of her in her calling upon and crying out to these simple scornefull fooles to wit that they may turn turn to what to her at her reproofs and to what purpose that they may grow wise through the out-powrings of the spirit of wisedome upon them For lo this is her counsell to them having reproved them for their folly and expostulated with them about it Turne you at my reproofe and this is her promise if they do Behold I will powre out my spirit the spirit of wisdome upon you And did she give them this Counsell and not heartily and unfainedly desire that they might receive it and did she promise this and not truly and really intend and resolve to perform it what did she onely mock onely dissemble onely pretend a great deale of good will and intend a great
pearl of great price he vvent and sold all that he had and bought it The explication of which is clear from the above said here 't is again very observable that he found the pearl before he sold all for it and bought it which signifies that men may be convinced of the truth and find it in them in the state of Non-Conversion and Non-Resignation which our adversaries deny but in that state they cannot enjoy it but must first sell all Again Luke 15. 8. 9. We have another Parable holding forth the same thing under the similitude of a piece of silver lost in the house Which piece of silver betokeneth that Divine principle which by man's fall from God came to be lost in man's heart through the abounding of sin which covered this noble Pearl and made it to disappear as if it had not been But though it be lost it still retains it's Existence and is to be found in the house where it was lost that is in mans heart Now this piece of mony is said to be lost in divers respects it is lost unto Man and it is lost so to speak unto God being so smothered and buryed under the filth and impurity of sin in mans heart that the Lord hath not that use of IT so as to appear and shine forth therein and convey the maniâ—…estations of his glory there through unto man's soule And thus it may be said to be lost unto God Who is here signifyed by the woman that lights a Candle and sweeps the house and seeks dilâ—…gently till she finds IT And if man would find this piece of mony he must seek IT in the Light of this Candle which God hath lighted him with and not in the Light of his own kindling and he must concur with the Lord to sweep the house and seek IT diligently in the vertue and Power of that true Light of God which hath inlightned him and so he will find it in the house where it was lost even in his own heart Again though this piece of mony doth remain as it were in many men lost unto God yet certainly the Lord will not give over the seeking of it till he find IT in ALL and raise IT up in ALL to have that use in them which he hath appointed in which he will appear in everlasting joy peace and refreshment unto the soules of them who have beleeved and been obedient but eternally be revealed in flames of fire taking Vengeance on all them who have continued in unbelief and disobedience till the day of their mercifull visitation be over Matth. 25. From Verse 19. to 31. Compared with Luke 19. Verse 12. to 19. These two Parables are much of a kind most evidently and truly pointing at the same thing with these already mentioned For what elce do these Talents which the Lord gave unto ALL the servants of his house signify but the divine Grace or Gift which Christ hath received of the Father and given unto every man to profit with all to the salvation of his soule And is it ought elce but partiality and prejudice against the Truth in our Adversaries to say that the One Talent which the one received was not in kind and Nature one and the same with the other Talents and so not of a saving nature For from the Words of Scripture they have not the least occasion to thinke and judge so As if the one had not been sufficient enough for him to have traded with and increased it and consequently have been accepted of God as well as the others True it is one of the Parables holds forth a difference in respect of the Quantity but not at all of the Quality nature or kind Now least some might yet think the slothfull servant had not received what was sufficient the singular providence of God gives us another Parable declaring that the slothfull servant had his Pound given him as the other Every one their Pound Which imports that some may have not onely the same grace given them as others but even the same measure and yet prove slothfull servants Besides that this Talent was not any Natural gift but indeed supernaturall spirituall and sufficient to salvation is most evident from these ensuing Reasons c. 1. Because the Kingdome of heaven is held forth by this Parable but no meer naturall gift hath relation thereunto Therefore this Talent is no meere Naturall gift 2. Because the slothfull servant is said to have hid his Talent in the Earth and made no use therof But there is no meer Naturall man but doth more or less use the naturall gift of Wisdome or knowledge that is given him Yea the worst of men have very much used the naturall light and abused it to serve their lusts Wheras this is hid in the earth and not used at all 3. Because otherwise the slothfull servant might have had an excuse Viz. that his Talent was not sufficient with all his industry to procure any increase that might be accepted of his Lord. But the slothfull servant himself pleads not this onely charges the Lord though falsly too with hardness and austereness Thus I have the more briefly ran through these Parables not insisting upon the many circumstances but onely pointing at the main thing intended in them as knowing that the scope of a Parable is mostly to be heeded SECTION II. Holding forth the same thing in divers Arguments from the intrinsick evidence of the Truth it self consonant to sound Reason 1. Argument From the Righteousness of God GOD the righteous Judge of the whole earth hath appointed a day in which he will judge the world in Righteousness and give unto every man according to his deeds done in the body whether good or evill Now the sentence of his righteous judgement against all workers of iniquity will be for their disobedience to his righteous will and Pleasure For God having made all men to dwell upon the earth and been good unto them 't is a righteous thing in him to require of them all service and obedience even to love him above all to fear and worship him and do the things that are well pleasing in his sight But as it is righteous with the Lord to require this of all men so is it also as righteous that he should give unto every man of whom he requires this obedience such a manifestation of his will as is sufficient to give them the knowledg of all that he requireth of them and also administer to them that power ability whereby it is at least possible for them so to do the things required of them as to be accepted of him Seing then that men can neither sufficiently know nor be able to do the will of God without an inward principle of light life from God sufficient to that effect Therefore it is manifest that there is such a Principle given to them Even to every man that cometh into the world Object To this our Adversaries object
it shall never be found that any are simply condemned or made inexcusable for Adams sin but for their owne sins in the first place and for those of their Ancestors but consequentially This is the Condemnation of the World saith Christ that Light is come into it and they love darkness c. But no where is it said this is their condemnation simply that Adam sinned Argument 2. From the Mercy Love and Goodness of God extended in a day unto all men THat the Mercy Love and Goodnes of the Lord is extended unto al men in a day of visitation the Scriptures testimony is most ample Some few of the more significant of them I shall alledge Viz. Psal. 14. 5. 8. 9. The Lord is gratious and full of compassion slow to anger and of great mercy Good unto ALL and his TENDER MERCIES are over ALL his Works Psalm 107. 8. Oh that men would praise the Lord for his GOODNESS and for his wonderfull works to the CHILDREN OF MEN. And this is foure times repeated in that Psalme Psalm 81. 1. 4. O Lord our Lord how excellent is thy Name in ALL THE EARTH What is MAN that thou are mindfull of him and the SON OF MAN that thou visitest him Psalm 62. 12. Also unto thee O Lord belongeth MERCY for thou rendrest unto EVERY MAN according to his works Here observe the connexion which is very signall importing that the evill doers shal be condemned from the very mercy of the Lord which they have sinned against and out-sinned the visitation thereof Matth. 5. 44. Love your enemies blesse them that curse you do Good to them that hate you c. that you may be the children of your father which is in heaven for he maketh his sun to rise on the evill and on the Good and sendeth rain on the just and unjust Here again the connexion is very signall they are bid to love their enemies which must certainly be taken universally even all their enemies of mankind and why that therein they may be like their heavenly father who loveth them ALL and doth Good unto ALL just and unjust c. Actor 14 17. Nevertheless he left not himself without a witness doing GOOD and giving us raine from heaven and fruit full seasons filling OUR HEARTS WITH FOOD AND GLADNESS Rom. 2. 4. Despisest thou the RICHES of his GOODNESS forbearance and long sufferance not knowingthat the GOODNESS OF GOD leadeth THEE to repentance Which Scriptures do all plainly declare the mercy and Goodness of the Lord toward ALL MEN not onely no nor yet principally in relation to outward things but to the salvation and welfare of their soules For in that God loveth all men he loveth their soules which is the principall part of men Now if he love their soules then he hath provided somewhat for the welfare and happyness of them And in that it s said the Goodness of God leadeth them to repentance it manifestly followeth that repentance was once possible unto them For the Goodness of God leadeth no man to that which is impossible Ezekiel 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live c. 1 Tim. 2. Verse 1. 2. 3. 4. 5. I exhort therefore that first of all supplications prayers c. be made for ALL MEN for Kings and for ALL that are in Authority c. For this is Good and acceptable in the Sight of God our savior who will that ALL MEN Shal be SAVED and come to the acknowledgment of the truth for there is One God and One Mediator between God and Man the Man Christ Iesus who gave HIMSELF a ransome for ALL to be testified in due time 1 Tim. 4. 10. Because we trust in the living God who is the saviour of ALL MEN especially of those that beleeve c. Joh. 4. 42. Christ is called the SAVIOUR of the WORLD and Joh. 1. 2. 2. The reconciliation not onely for the sins of the Saints or beleevers that were chosen out of the World not onely for our sins saith the Apostle but also for the sins of the WHOLE WORLD What more plain and evident can more emphaticall and significant expressions be used by men But besides these plain testimonies of Scripture which need no explication nor application of mine there is an universall testimony and witness of this truth in the heart of every man that cometh into the world For that very same thing that in his heart beares witness to the existence or being of God is also a witness that he is Good loving mercifull long-suffering gracious and favourable unto him till he by his wickedness hath out-sinned the day of Gods mercifull visitation And then the same which before witnessed unto him of the love and mercy of God doth now beare witness of his wrath unappeasable and fiery indignation against him This have divers felt sealed in their hearts as Cain after the murther of his Brother Judas after his betraying Christ and many Apostates But I say before this time in whichmens wickedness be come to the heighth and the cup of theiriniquity full there that is in all men that which certainly witnesseth unto them that God is mercifull good and favourable unto them even the same I say that Witnesseth that he is so that there is no man who can or dares to say the Lord is not nor ever was mercyfull and loving to me For in so saying he should ly against the inward Testimony of God in his conscience yea the daily mercies of the Lord dayly conferred upon him would also be as a thousand witnesses against him Object If it be now Objected 't is true there is such a witness in every man of the love and goodness of God to him in relation to things temporall and externall but not to things spirituall and eternall Answ. It is as easily answered that this distinction is frivolous ridiculous and absurd For the same that witnesseth that God is good to his body witnesseth also that he is good to his Soul much more because the soule is more worthy then the body and the more Principall part of man yea is rather the man then the body Therefore if God be good unto ALL men he is good urto the soules of all men and if he be good unto their soules then he hath certainly provided that which is sufficient for the health and wellfare of the soul and consequently that which is sufficient unto salvation O Man who ever thou art whether Iew or Gentile Scythian or Barbarian let the witness of God in thy conscience answer which tels thee there is a God who hath made the heavens and the Earth and created thee with all mankind to dwell upon the face thereof given thee a body and provided abundantly for the welfare and comfort of it and of the life thereof causing the sun to shine and raine to descend upon thee the
light and life sufficient unto salvation Which saving mercy of the Lord visits every man till he hath wholly filled up the cup of his iniquity against it and then he is left to himself A threefold instance of this thing the Scripture gives us first of the Amorites Idolaters that possessed the Land of Canaan in Abrahams time The iniquity of the Amorites saith the Lord to him is not yet full How not yet full because the mercy of the Lord continued yet to visit them and they had not yet wholly outsinned the time of the mercifull visitation of God given them The second is that of the Jews over whom Luc. 13. 34. Christ lamented saying O Ierusalem Ierusalem c. O that thou hadst known in this THY DAT the things that belong unto thy peace but now they are hid from thy eyes And again how faine would I have gatherd thee as an hen gathereth her chickens but thou wouldst not therefore thy house is left unto thee desolate The third instance is that of the people of the old World of whom the Lord said my Spirit shall not alway strive in man for that he is also flesh c. All which do plainly imply a day of visitation unto them that perish and consequently that salvation was possible unto them through the appearance of God in that day Argument 3. From that universall duty that is upon every man to believe and call upon the Name of the Lord. THat it is the duty of every man that comes into the World to beleeve in and call upon the Name of the Lord is evident from Scripture Powre out thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy Name Jer. 10. 25. And why so doubtless because they ought to have known him and called upon his Name For punishment implies and is the wages of sin Now if not to know and call upon the name of the Lord were their sin then to know and call upon him was their duty Again these words who have not known thee import saving faith and knowledge Viz. who have not known thee in a believing way Again Prayer true prayer and faith are inseperable companions joyned together by God So that if the Lord hath required the heathen and Kingdomes of the world to call upon his name then he hath required them to beleeve as it is plain from these words how shall they call on him in whom they have not believed Rom. 10. 14. Psal. 62. 7 8. 65. 2. And if he hath required of them to beleeve then Christ the name of God the object of faith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been in some measure manifested and held forth unto them as the Apostle again answers to that objection Isayah 45. 22. have they not all heard yes No doubt their sound went out through all the Earth and their words unto the end of the world Rom. 10. 18. Psal. 19. 3. In all which places faith and prayer are conjoyned And remarkable it is that God is said to be Psal. 65. 2 5. the hope and confidence of all the ends of the earth unto whom all flesh come because he heareth prayer He is the ground of their hope and confidence and in him they ought and may confide as the God of their salvation This is further shewed by that inward Testimony in the heart of every man which sheweth him that there is a God or supreame Being for the same that sheweth man the existence of God sheweth him that he is to confide and trust in him to worship and call upon his Name to love feare and obey him c. Of which Paul spake saying to the Athenians That God made all nations of one blood that they should seek him c. Act. 17. 27. And hereunto he giveth them even all Nations atwofold ground of encouragement First because God is not far from every one of them that is to say because he is nigh unto them Very nigh yea so nigh that in him they live and move and have their being Secondly because they are his of-spring and children and he their father which holds forth most sweet and comfortable things unto the children of men Viz that the Lord doth regard them in so neare a relation notwithstanding their degeneration And thus much is clearly held forth by our blessed Lord and saviour in the Parable of the Prodigal son whose father still reckoned him as his son saying this my son was dead and is now alive was lost and is now found So that all men in a naturall condition while the day of Gods mercifull visitation remains towards them in some sence are the children of God that is to say his dead and lost children whom he visits to quicken and find them And this is for the seeds sake there is a seed of God in them of which it is possible for them to become the children of God as it springeth up in them to leaven and change them into the image of God And so in the naturall unconverted state they are his children not actualy but potentially that is they are in a capacity to become his children through that divine seed which is in them Therefore God is nigh unto them and lookes upon them in so neare a relation And this is the foundation or moving cause why all men should trust in the Lord worship and call upon him wherefore the nighness mentioned by the Apostle must needs signify a nighness of the Lord unto all men in mercy as a father unto his children he sees them dead and lost and the bowells of his tender love yearns towards them so that he comes nigh unto them in the tender love and mercy of a father to quicken and find them But to the falne Angels he stands in no such near relation It is I say the nighness of the Lord even in his saving mercy and in a saving way to all men that is the ground and foundation by the Schoolmen called Objectum formale the formall object why they should beleeve and call upon him For the act always praesupposes its formall object So that if the Lord requires all men to beleeve in and come unto him as children unto a father and seek from him that which is good for them in that relation then certainly he doth hold forth himself unto them in such a way as its possible for them to beleeve in and find him For it is as unreasonable a thing to require a man to beleev in that which is not held forth as an object of faith as to bid a man hear and yet speak nothing or look upon this or that thing when there is no such thing to be seen or presented to his sight or to bid a man smell tast or feel when nothing is exhibited to be smelt tasted or felt And so if the Lord ought to be beleeved in by all and that as a God of mercy as nigh
and so become the Sons of God who were not Object 5. Unconverted men are said to be without God and without Christ in the World And Rom. 18. 10. It s said If Christ be in you the body is dead c. Therefore Christ is not in all nor any of the unconverted in a saving way Answ. The former answer suffices here again Christ is not in the unconverted by faith by union and enjoyment c. this being the proper state of the Saints But he is in them according to that in-being and presence which by his influence upon them prepareth for union c. For how is elce any unconverted man ever converted but by the in-being of Christ and his coming to them while unconverted he visits men while in spirituall Egypt and coms unto them in that state to lead them out of it but many do not follow him as the words of Christ do most plainly import I am the light of the world he that follows me shall not abide in darkness but c. So some follow and some follow not yea he said to the very unbeleevers while ye have the light beleve in it Jo. 12. 36. And the slothfull servant is said to have RECEIVED his Talent Though he hid it in the Earth according to which Christ said from him that hath not shall be taken away that which he hath How could he be said to have received it and how could he again be said not to have it if the words have and receive did not admit of Various significations Object 6. It s said the naturall man receivs not the things of the spirit of God c. neither can he know them Therefore c. Answ. The things which the Apostle here speaks of are relative to the things mentiond 1 Cor. 2. 9. which eye hath not seen nor eare heard neither have entred into the heart of man which God hath prepared for them that love him which things Viz. the peace and joy of the holy Ghost and sweet fellow ship of the Saints with God things thereunto pertaining the naturall man or man in his naturall state receiveth not nor can he so much as know them And what wonder while he is in a state uncapable of them But there are other things and those of God too which they may receiv and know Viz. the things of his Judgment qualified with mercy which are preparatory to their conversion and restoration which are proper to their state and condition But the conditions of the Saints and things thereunto appertaining none can know till they come to be Saints themselvs And then they will have an eye to see and heart to understand even those deep things of God Object It s said unto the Saints Heb. 10. 32. after ye were enlighted yee indured a great fight of afflictions which imports that once they were not and onely the Saints are enlightned Answ. No such matter it onely denotes a two fold enlightning and that the unconverted are not so or in that sence said to be enlightned as the Saints For there are diversity of illuminations ministrations and operations but one spirit one word one power one saving light and grace common to and working in all according to their respective states and conditions Thus the Saints are inlightned to see and know the things proper to their state and others to see and know the things proper to theirs but not the conditions attain ments and enjoyments of which at presen they are utterly uncapable being onely capable of knowing their own conditions and things that are preparatory and of tendency to their sanctification or becoming Saints Object Christ saith he prayeth not for the world therefore he doth not savingly enlighten them Answ. The word World is either understood relatively as a society and fellowship of men whose Government Dominion and course of life is directly contrary to the Government Dominion way of Christ and the course of life and conversation of his Saints And thus the world and the Church are diametrically opposit to each other So that in this sence Christ prayeth not for the world for that were to pray for the upholding and continuance of wickedness which is as it were the band which knits the World together into a body incorporate against Christ. But this nor he nor his do pray for but against Or the world is singly understood of men living in the world in a naturall condition and thus he prayeth for them that they may be converted and beleeve as John 17. 21. and he prayed for his enemies when he suffered upon the crosse But they say If he prayed for the world then the whole world should be converted for the Father heareth him alwayes Answ. He prayeth for the world in a submission to the will of God who willeth all men to be saved not absolutly but in relation to their beleeving by which will of God to save them all men are visited with such an houre and power of the love mercy and grace of God that they may beleeve And for this Christ prayed and all the Saints do pray even for all men that they may be more and more so visited for this is good and acceptable unto God 1 Tim. 2 1 2 3 4. Object 9. Christ dyed not for all men therefore c. Answ. I may well form the contrary Argument Christ dyed for all men therefore he hath savingly enlightned them For that Christ dyed for all is most expressly affirmed 2 Cor. 5. 2. Hebr. 2 9. compared with 1 Tim. 2 6. But say they the word all is here to be taken not for singula generum but genera singulorum i. e. not for every particular but for some of all sorts Answ. For the refutation of this fond fancy I refer the reader to the above Arguments espetially to Argument 1. 5. 7. Pag. 12. 31. 32. 38. 39. Where it is at large proved that by all is to be understood all particulars But they further Object If Christ had dyed for all then all should be justifyed and saved or elce his death would be in vaine and of no effect unto many And Rom. 8 34. it s said who is he that condemneth it is Christ that dyed Answ. We say not nor ever did that all the benefits of Christs death come upon all for the benefits of Christs death are many whereof some come onely upon some others upon all Viz. Justification and the things accompanying it do come onely upon them that beleeve but the free gift or grace is come upon all not whereby all are actually justified but whereby they might beleeve and be justified Nor doth the unbeleef of some make the death of Christ of none effect For it hath its effect to render them without excuse as guilty of the body and blood of Christ. And thus is that other cavill answered If God willed all men to besaved then his will should be ineffectuall because many are not saved For God willeth not
shineth in this darkness even as the darkest night hath some light and that from the sun at least by the reflection of its beams Object 19. It s said Matth. 6. 23. If thine ey be evill thy whole body shal be full of darkness if therefore the light that is in thee be darkness how great is that darkness That it is said the whole body is full of darkness where the eye is evill that is where the heart is false hinders not but that the true saving light in a seed may be in that body according to the very concession of our adversaries who although it besaid if the Eye be single the wholy body is full of Light do earnestly contend that the most single hearted and best of all the Saints that ever lived upon the earth have still some darkness in them in a seed And more over the word in in this place signifieth as in other places union enjoyment c. Now most certain it is that all that which men of corrupt minds do take for their light rule and guide so as there with to unite and thereby to be lead is but Light falsly so called and reall darkness For there is a generation that call reall darkness light and true light darkness to whom the day of the Lord is said to be darkness Amos 5 18. against whom the Spirit and true light pronounceth a Woe That Christ here speaketh of the woefull state of such people is plain whose light is darkness For it is utterly impossible that the true light even in its least measure should really be darkness The light then which is darkness in whomsoever upon the face of the earth is not the tru light but a false thing by them taken on and set up in them instead of the true light as the most pleasant thing to the blinded eyes of their minds But what doth this hinder but that the true light may be in them a reprover and condemner of them and their false light which because they joine not to nor improve it is as it were not in them but in order to their further condemnation as it is written Jo. 3. 19. Yea that the tru and saving light hath been in them whose body was full of darkness ey evill is most palpably evident from this That the Light indeed in them as they were turned towards it by the Ministry of Gods faithfull servants hath proved an eye-salve to make the eye single which was evill by which in process of time the darkness hath been wrought out and dispelled and the soule and its body filled with light as the bright shining of a candle gives light to the eyes as it is written Luke 11. 36. Object 20. It s said Jo. 5. 37. 38. Yee have neither heard his voice nor seen his shape at any time And ye have not his word abiding in you Answ. That 's the voice by which he speaketh unto his children which is full of heavenly sweetness joy and refreshment which is spoke from mount Sion which comes after the wind the fire and the Earthquake c. But there is also a voice from mount Sinai which is a voice of reproof and correction of judgment and condemnation which yet hath some mercy as it were secretly in it wherby God speaketh unto all men both Jews and Gentiles as it is Ps. 50. 1. The mighty God even the Lord hath spoke and called the earth from the rising of the sun to the going down thereof And Rom. 10. 18. have they not heard yes Verily c. And so according to the various states and conditions of men the Lord hath divers voices wherby he speaketh unto them they as men have an ear to heare And this voice the Lord formeth or frameth sutable to the ear he speaks to Now the Saints and children of God have an ear and ey formed in them in the divine birth which others have not yet God can speak unto them according to the eare which they have Deus loquitur linguâ filiorum hominum i. c. God speaketh in the language of the Sons of men Yea he hath a voice wherby he speaketh unto the most unsensible creaturs so as that they obey him Thus hath the Lord also a speciall peculiar and singular way of manifesting himself unto the Saints by them to be seen in his image raised and formed in them which may be called his shape And thus none but such can see him Yet he maketh his invisible things even his eternall power and God-head clearly to be seen in some measure even by them who beleeve not so that they are without excuse And wheras it s said that they have not his word abiding in them That is not springing up and bringing forth fruit in them as a seed which being sown in the earth is not permitted to take root in it by reason of some impediment and so is not said to abide in it for the word abide signifyeth union as Jo. 15. 3. Abide in me i. e. keep in union with me c. otherwise the word was nigh unto them in their mouth and in their heart Rom. 10. Object 21. This universall Light can lead no further then heathenish morality i. e. morall righteousness of temperance and justice between man and man and therefore is not a saving and Evangelicall Light Other such objections also there are that may fitly be taken in here As that it cannot discover all sin nor the root of sin called originall sin nor the remedy Viz. the Lord Iesus Christ nor the right way of worshipping God Ergo not saving And all this they thinke they sufficiently demonstrate when they say the Gentiles that had not the Gospell outwardly preached to them know no more but heathenish morality as being Idolaters and worshipping false Gods or the true God in a false way Answ. This is a miserable way of concluding voyd of all reason to argue from the non-existence of the effect to the non sufficiency or inability of the cause And servs equally to the accusing of the Scriptures insufficiency in discovering the will of God because many that own and profess the Scriptures are found worshipping of Idols and of the true God in a false manner and practising many enormities against the Testimony of the Scriptures and witness of God in their own consciences So that though all the Gentiles had been universally ignorant of these things that will not prove the light to be insufficient to salvation because their ignorance proceeded not from the insufficiency and inability of the light but from their not being faithfull unto it nor diligent improvers thereof I am saith Christ the Light of the world he that follows me shall not walk in darkness importing that those that do not follow him though he lighten them shall remain in darkness But secondly how do they prove that none of the Gentiles did know sin nor the root thereof nor the Lord Jesus nor the tru worship of God