and answerable to the sentence the Law pronounceth will be the Excusation or Accusation of the person according to Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts meane while excusing or accusing one another As the Lamp Torch or Candle which the Lord lighted up in Man though it is become exceeding dim in comparison of what it was before the theef took it yet is not annihilated nor ceaseth to be for then man could not exist he should also cease to be So likewise the Law of God which at first was plainly to be read being written in man's heart is now not so obliterated or obscured but that there is yet left sufficient to render God righteous in his proceedings against the sons of men who hold that measure of the knowledge of God which is left in them in unrighteousness or who like not to retain God in their knowledge so farre as he is manifest in them or shewn unto them viz. in his eternall power and God-head which they not abiding in the acknowledgement of will render God righteous in his proceeding against them and leave them inexcusable before him Should there not be so much of the Law as to discover the actions which are done in the flesh to be good or evill and set the conscience upon the work of accusing or excusing where else should the Lord have a witness for himself in Men and how else should God be just in judging the world stopping every mouth and declaring his proceedings righteous in rendring to every man according to his deeds which time is called the day of the Revelation of the righteous judgement of God Rom. 2.5 6. Seeing then 't is the property of light to make manifest or discover and this at most is but science the exercise whereof is either direct or reflex respecting the time past present or to come wherein it hath a most ample latitude to expatiate it self according to the variety of objects whether within it or without it even to wonder and admiration yea and so farre as to me appears beyond my expression Neverthelesse it looks upon its Objects as it finds them though it makes manifest every thing within its sphear as to matter of fact yet it gives being to nothing it s all eye as I may so say it sees all that 's done but does nothing it neither likes nor dislikes approves nor disapproves but as it s in conjunction with a law and hath reflection upon it and thence proceeds the names of good and evill of lawfull and unlawfull thence also the arguing and redarguing the accusing and excusing and now science is become conscience By all which it doth appear that the candle of the Lord or the spirit of a man is a great light though but a candle yet it s of the Lords lighting up and though it fall beyond all utterance or conceiving short off the virtue which once it had having this blot upon its glory that whereas when it first came forth of the hands of him that formed it who is the Father of spirits Heb. 12.9 it was then conversant with him primarily and immediately yet since it hath been dimmed and well nigh extinguished as it was in the transgression it s now exercised mostly and principally about the things of the belly the things of a man the things of it self it hath therein a great ability in point of manifesting and discovery not only as they are obvious and apparent but as they are occult hidden searching out the secret things of the belly Nor is its ability only though most here but it is able to feel and seek after God his Creatour Acts 17.27 28. and in a great capacity of knowing much of him as such at least his eternall power and God-head Rom. 1.19 20. Yet its excellency is heightned and much advantaged by its concomitant the Law of its Creatour which as a glasse reflects and returns face for face and discovers not onely the face but the spots also that is in it Hence there is a necessity of considering somewhat further touching the Nature of the Law in conjunction with the light in every man by which will appeare what the light in every man can do and consequently what it cannot doe Forasmuch as together with this Light or Candle of the Lord there is a law impress'd on mansheart upon which this light reflects which doth as truly discover the quality of his actions as the light discovers the actions themselves And as Adam gave names to the creatures and as he named them so were they called even so doth the law in man's heart give names to all his actions according to the proper nature of their agreement or disagreement with the mind and will of God and this respects as well the secret thoughts and intents of the heart Heb. 4.12 as the outward actions and in this respect the Law is called light in like forme of speaking as this is used Matth. 24.27 28. the Cup for the wine in the Cup. This law considered as it is in God is but one as in the fountain of wisdom and justice as the light in him is but one though diversly communicated and distributed yet he onely is the father of lights So in him the law is but one though differently exhibited and made known according to the variety of the subjects who are to be governed by it among whom man is chief As man is considered the subject of it so it is distinguished according to Scripture phrase into the Law of works Law of faith Rom. 3.27 both these are distinguished again into the Law written unwritten the subjects of the law under the first consideration i. e. of works though they have the law written on their hearts and do by nature things contained in the Law yet many of them not having the positive or written law as others had these are said to be without law as they indeed were in comparison of those to whom the outward positive written Law was added Gal. 3.19 Neverthelesse they were not positively without Law for then they could not have been guilty in any respect for its evident that where there is no law there is no transgression Rom. 4.15 but comparatively they were without a positive declared written Law according to that divine testimony Psal 147.19 20. He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them These having the law written upon their hearts and by the Candle of the Lord so farre legible as to evince God his eternall power and God-head leaving them therein without excuse Rom. 1.19 20. Manifesting that this God whose eternal power and God-head revealed in them or shewed unto them was to be loved with all the heart and all the minde and withall the soul implyed in that word as
them they are come unto mount Sion to the Citty of the living God to the heavenly Jerusalem to the spirits of just men made perfect hence proceeds that frame of spirit of judging others with severity austereness who dare not so say of themselves but through the spirit wait for the hope of righteousness contrary to the spirit of meekness and lowliness of mind wherewith each should account and esteem others better than themselves according to the rule of Christ given by the Apostle often repeated Ephes 4.2 Col. 3.12 which requireth a shewing all meekness to all men Tit. 3.2 Jam. 3.13 to the end as our Lord Jesus himself left example who quenched not the smoaking flax Mat. 12.18 19 20. who said Learn of me for I am meek and lowly in heart Mat. 11.29 Others on the other hand judging themselves because they cannot so say of themselves that they are not redeemed out of sin but go mourning and bowed down and are in fear continually because of the fury of the oppressor the evil they would not that they do and the good they would that they do not and are crying out in bitterness as Ruben for Joseph Alas for the Lad is not and I whither shall I go or as she If it be so why am I thus There might be some good use made of a seasonable word to each of these if it might please the Lord to direct therein Are there some redeemed out of sin and come to the spirits of just men made perfect and is it so indeed with them What means then the bleating of the sheep and the lowing of the oxen which are heard in such I mean such as say they have attained but in measure I am not free to instance in personal or perticular discoveries But this wotd in measure declares plainly that such are not at home they are not in the City they are at most but travailers towards it they have certain Miles yet to travail before they arrive Who ever saith he knows in part declares plainly he is short of perfection 1 Cor. 13.10 12. and who ever saith he knows perfectly he knows not how imperfect his knowledg is Therefore to the first sort I would say why boastest thou O vain man of that which is not who so boasteth of a false gift is like clouds and wind without rain Or if thou dost not pretend to have attained and to be arrived at end of thy journey and to be perfect as the heavenly father is perfect Why dost thou judg thy Brother and why dost thou set at nought thy Brother who is in his way as well as thou we shall all stand before the judgment seat of Christ Rom. 14.10 who then art thou that judgest another mans servant contradicting that rule of Christ Jam. 4.11 12. Mat. 7. the five first verses Iudge not that ye be not judged c. Take with thee therefore these two Cautions viz. 1. Boast not against thy Brother neither glory in a false gift for thou art not perfect while thou knowest but in part and hast attained but in measure 2. Despise not the day of smal things in another while as yet thou thy self art not perfect but remember that command of Christ Learn of me for I am meek and lowly in heart Mat. 11.29 shewing all meekness to all men Tit. 3.2 break not the bruised reed Remember the parable which our Lord Jesus spake unto certain which trusted in themselves that they were righteous and despised others Luk. 18.9 To the Second Sort. To those who are bowed down in their spirit for fear of the fury of the oppressor of whom it 's said in truth and sincerity of heart the evil that I would not do that I do the good I would do I do not whose soul goes forth in them for deliverance from the body of sin death by Jesus Christ according to the Gospel the power thereof to such it may be said notwithstanding they may be judged and despised by the former yet the foundation of God is sealed who will bring forth judgment into victory and perfect the work which himself hath begun in them having laid the foundation will lay the topstone also to the praise of the glory of his grace for faithful is he who hath promised who will also do it according to the tenour of those words Ezek. 17. last And all the Trees of the field shall know that I the Lord have brought down the High tree have exalted the Low tree have dryed up the green tree and have made the dry tree to flowrish I the Lord have spoken it and have done it Thou thy self art not ignorant of the many forms which cry Lo here and lo there yet the way is but one Reply I am not unacquainted that there are indeed many forms which do pretend to that one way That only way the Lord Jesus Among which the present form now under debate between us is one touching which I have met with these passages viz. Sinck down into the eternal love and thou wilt see me and the rest that we are in unity of that one spirit Rich. Farn. discovery of faith p. 4. Though ten thousand times ten thousand yet they are but one in the body one faith one seed one baptizing one Supper one Covenant one God and Father all one heart and one soul serving God in one way worshipping him in spirit and with one mouth glorifying his great and glorious name Who are of this seed are of Abraham Rich. Farn. Rant discov pag. 17. The contrary to which the most High and holy Lord hath been pleased to suffer to discover it self most eminently in the Schism which hath been made in the body of this so much adored admired profession which I cannot but take notice of being so opportunely led into it by this Appeal which is made to me touching my not being ignorant of many forms to all which the Lord hath suffered the addition of this one more and that also increased into more than one by dividing the heads thereof which many dear to the Lord in holy fear and trembling say touching this matter What hath God wrought While they consider that the unity so much gloried in being as the band or girdle which bound up the bundle and was made an Eminent Character of the verity of the persons their Doctrine and practice by which it was exalted magnified in opposition to other peoples of whom it was said that they were in division and confusion but themselves were in unity of one heart and of one way as in the passages last recited out of Rich. Farnworth beside many others which might be named For the most high and holy Lord in his great wisdome to permit that this band or girdle should be rent in sunder without hand no man contributing toward the doing thereof but themselves this is not a smal thing in the eyes of the impartial and sober minded
before hath been declared Psal 95.6 Psal 100.2 3. Making and serving being correlatives his making and our serving being necessary dependents as the Apostle argues the same case in the point of redemption saying Ye are bought with a price c. therefore glorifie God with your bodies and spirits for they are his 1 Cor. 6.20 but of this anon in its place this I take to be the summe of the first Table of the Law and is written on the heart of the naturall man The other Branch or Table of the Law comprehended in these words Thou shalt love thy neighbour as thy self or whatsoever ye would that men should do unto you do ye likewise unto them This also is written on the table of the heart of every man notwithstanding it be not written in Characters i. e. letters and syllables and become a positive law to them yet it s there and men doing as the Apostle phraseth it by nature the things contained in the law though they be in comparison of others without law are a law to themselves and hereby they shew the work of the law written in their hearts Rom. 2.14 15. which is a cleere demonstration of the truth hereof It is witnessed by our blessed Lord Jesus Mat. 22.37 38 39 40. that to love the Lord with all the heart with all the soul and with all the mind and to love ones neighbour as ones self on those two commandments hang all the Law and the Prophets it is evident that this in its measure is effected by them who are said by nature to do the things contained in the law whence else springs all those stumblings upon a Deity and groping and feeling after a worship and religion suitable to what is apprehended of God and herein though the candle burn so dimme that the poor soul feels after this as they for the door of Lots house yet in the other part or table of the law they have much more cleerness of discovery of the things of a man accounted the morall virtues they declare with a broad day-light as it were that these are written there The whole amounting to this that those who live without the law i. e. the law as it was committed to writing and delivered by the hand of Moses according to the appointment of God yet in these God hath not left himself without witness but hath written on their hearts the same law for substance which he afterwards enlarged by the hand and administration of Moses and added this to the former because of transgression either to reduce the transgressor or to aggravate the transgression that sinne might be made exceeding sinfull And therefore God may justly proceed in judgement against the transgressions which are committed against him and his law as the Apostle argues he having left all men without excuse by giving them a light or candle in their heart by which they might see to read the things contained therein But if those who have onely the law of nature and do not by nature the things contained in the law be punishable and Gods proceedings therein justifiable as indeed it is as hath been often minded before of how much sorer punishment think we shall they be thought worthy who transgress under this additional declaration of the Will and Law of God committed to writing with those large annotations and marginal notes as it were this must needs be a great aggravation this new edition of the law must needs bring a further addition of guilt to the transgressours thereof Man or the children of men thus differenced and thus enlightned by the candle of the Lord in them are the subjects of the law in the first sense as it is called the law of works Rom. 3.27 or the old covenant In which consideration God hath concluded all under sin Rom. 3.9 and stopped every mouth and rendred all the world guilty before him by the sentence of the law considered as afore Rom. 3.19 forasmuch as the tenour of the law being this viz. Do and live and Cursed be every one that continueth not in all things which are written in the law to do them finds no man able to perform it in all things for that all have sinned and come short of the glory of God Rom. 3.23 the Spirit of God testifying that the law though in it self holy righteous and good yet was weak through the flesh Rom. 7.12 Rom. 8.23 So that what could not by it be effected was accomplished by the law of the spirit of life in Christ Jesus Rom. 8.2 opposed to the law of sinne and death as the law of faith is to the law of works Rom. 3.27 Touching which Law as being the next branch in the distinction and the light accompanying it it will be necessary to speak The law of faith which is the second branch in the distinction is a law founded in God as in the fountain and as the former that is the law of works or of the first covenant proceeded from the Wisdom and Justice of God as being a just and equall thing that he should be served by those whom he made to serve him so this law of faith ownes it self to the mercifulness and goodness of the same God towards such as had forfeited all into the hand of justice for it had been a righteous thing with God to have taken vengeance upon the forfeiture The foundation of which law of Faith or second Covenant was laid in that word of Grace or rather on Christ in the promise that is the seed of the woman shall break the head of the Serpent Gen. 3.15 and is of as large extent as the former of works if we consider 1. The Object thereof 2. The Subject of it The Object is the Lord Jesus who is propounded in the promise as the repairer of the breach and the restorer of the paths to dwell in according to that testimony Psal 75.3 The earth and all the inhabitants of the earth are dissolved I beare up the pillars of it And thus by him all things consist Col. 1.17 holding forth a ground of return to God from whom man by the transgression was turned aside and through fear had hid himself Gen. 3.10 The Subject was the first man and in him all man-kind who were not onely privileged by this promise by being put into a possibility and capacity of being renewed again by repentance which condition the first covenant had in it for that left no roome for repentance but they were also hereby obliged to believe in him who was promised to break the Serpents head to destroy the destroyer and to lead captivity captive How farre the Law of faith may be said to be written on every mans heart as the former law of works is not given unto me to understand only this glimpse I have of it that it appears to have had an influence on the heart of man from the proposing of the promise aforesaid by those sacrifices which were offered
words like it self so saying it can comprehend all mysteries especially now having the addition of Gospel-discovery yet notwithstanding all this may be said of it and possible much more Yet the testimony of God speaks on this wise That touching him there is no searching of his understanding Isa 40.28 That his understanding is infinite Psalm 147. Object Though a man cannot by searching find out God unto perfection yet he may attain to a competent proportion of the knowledge of him especially in Gospel-discoveries Answ 1. Vain or empty man would be wise though man be born a wild asses colt Job 11.7 What is more incongruous and inconsistent than for a natural Organ to comprehend a supernatural Object The spirit of man may know the things of a man but the things of God knows no man but the Spirit of God 1 Cor. 2.11 The reason is because the things of a man are connatural to the spirit of a man and are objects adequated to his Organ but the things of God are not so Ergo. Object This Scripture speaks only of the deep things of God that the Spirit searcheth them verse 9 10. Such as eye never saw nor ear heard nor ever entred into the heart of man c. Answ Nay for though the Apostle doth cite a passage out of the Prophet Esay where those words are used Esay 64.4 Yet he doth not limit the search of the Spirit unto those things only forasmuch as it is added The Spirit searcheth all things yea the deep things of God not only other things but those also that is the deep things of God which may relate to the seventh verse the wisdom of God in a mystery even the hidden wisdome which God ordained before the world unto our glory which none of the Princes of this world knew c. the hidden mysterie the wisdom of God which none but the Spirit of God could search out according to this Scripture It was beyond the reach of the spirit of man yet this hidden wisdome of God doth the Spirit of God search out Answ 2 The natural man receives not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Hence its evident that there is an impotency and defect in the reason and understanding of the natural man he cannot receive them because he cannot discern them neither can he know them because they are spiritually discerned both his eye and his hand are as it were Planet-struck his understanding and his will are both defective Object This is still spoken of the deep things of God as before which eye hath not seen c. and consequently are not discernable Answ Not so for it is evident they are discernable by others though not by the natural man as appears verse 10 12 15. they are spiritually to be discerned or judged of 2. They are so far discernable by the natural man as that they are rejected by him therefore they are things to be seen yea even by him while he is such only his eye is not adapted to the object he looks upon the things of the Spirit of God without the eye of faith enlightned by the Spirit as its medium by which these things are only dscernable and hence his wrong judgement doth proceed that is he counts them foolishness ver 14. for they are foolishness to him that is to the natural man They are not so secret and unseen but that he can see so much of them as to pass sentence upon them and count them foolishness Object This is true of the natural man that is the carnal or sinful man whose eyes are closed up by infidelity according to that of Mat. 13.15 This Peoples heart is waxed gross and their ears are dull of hearing and their eyes they have closed c. But to such as improve the light of their understanding and reason it is not so as Solomon witnesseth Prov. 14.6 A scorner seeketh wisdome and findeth it not but knowledge is ease to him that understandeth Answ It is not to be denyed but that God in justice may and often doth give such up to blindness of mind and hardness of heart who close their own eyes and refuse to entertain the light and make scorn of it Prov. 1.24 33. Yet that this should be the proper signification of that word that is the natural man is not so evident nay the contrary appears Forasmuch if this place viz. 1 Cor. 2.14 be compared with another of the same Apostle viz. 1 Cor. 15.44 45 46. where the same phrase is used it will appear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the natural man is not to be taken for the carnal or sinful man in the sense intended in the objection but for a man in puris naturalibus meerly natural for of him as such an one doth the Apostle speak in the Scripture last mentioned Where the first man Adam is spoken of as of a natural man yea as being made such and in his Creation he was not made a sinful man though he was then made a natural man Object Nor doth it avail ought to say this place speaks of his Body where it is said It is sown a natural body and there is a natural body c. A. If that which follows be considered v. 45. As it is written the first man Adam was made a living soul the last Adam was made a quickning or live-making spirit Whence it appears evidently that not the natural body taking the Body per se or divisim is there intended but the natural man else how could that be which is there said so it is written the first man Adam c. I say how could this be a pertinent quotation and proof to the former if it were not the same in sense with the former And how could it be of force by way of Antithesis or Opposition to the second Adam If it took not in the whole first man and that as he was at first that is at his being made so that is without sin for so was he made Eccles 7.29 upright without crookedness without inventions they came in afterwards Whence it follows that the Pseuchical man that is the natural man yea in his purest naturals as only such and while he is only so cannot receive nor discern the things of the Spirit of God until he is Pneumatized or made a Pneumatical man that is born of the Spirit or from above according to the tenour of those Scriptures John 1.13 and 3.3 6. and 1 Cor. 2.14 Object But the Apostles James and Jude doe render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual not natural whence it may be concluded that by the natural man is not to be understood man as impotent and under an incapacity or defect and privately so but rather positively making himself so and therefore rendred here earthly sensual and devillish James 3.15 and Jude 19. sensual having not
one as in his own order giving the honour to each dispensation according to the measure appointed unto it of God which is not to assign to the first the light common to all mankind the place of a door or entrance into the heavenly inheritance for there is an house called Moses house Heb. 3.2 which had its door of entrance or admission and a law of ordinances suitable the disobedient thereunto were subject to death they died who despised Moses law But that house of Moses was taken down the veil thereof rent in sunder and this other house the Sons house is set up in the room thereof and he himself become both foundation and top-stone both door of entrance and mansion of residence he is all in all to every one that receiveth him by faith and manifests their faith by obedience walking obediently before him who is Lord of his house faithful therein as a Son as Moses was in his house as a Servant Administring therein by the law of the spirit of life leading his sheep going in out and before them guiding their feet and causing them to walk in his way according to that blessed witness and testimony The meek he will guide in judgment the meek he will teach his way and will keep the feet of his Saints and uphold their goings that their footsteps slide not It is further added in these words viz. Christ saith I am the light to them that receives him to them he gives power to become the Sons of God The light rejected no power received Reply This passage touching power to become the Sons of God is necessary to be considered though it hath been hinted before I find in scripture that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only used for power which consisteth in the virtue or strength which a person hath to do any thing but it is used to signifie Dignity Honour Right Privilege Prerogative Authority or Liberty 1 Cor. 8.9 But take heed lest this Liberty or Privilege of yours become a stumbling block to them that are weak the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is in Joh. 1.12 rendred power 1 Cor. 9.4 5 6. Have we not power to eat and to drink have we not power to lead about a Sister a Wife as well as other Apostles have not we as much right and Privilege as they or I only and Barnabas have we not power to forbear working that is have not we liberty so to do It is used for dignity honour or prerogative which the Divel used as a baite in his tempation to our Lord Luk. 4.6 who taking him up into an high mountain shewed him all the Kingdomes of the world and said to him All this power will I give thee and the glory of them c. And to this of privilege and dignity and prerogative doth the interpretation of this word in Joh. 1.12 agree as may appear by the connexion of the word which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it be rendred in the English to become that it may the better agree with the former word power viz. power to become the sons of God yet the word truely and properly signifies to be made the Sons of God and that wil appear by the interpretation of the same word in the same first of John and in other scriptures where it is not rendered become but made Joh. 1.3 all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were made by him and without him was not any thing made that was made vers 10. the world was made by him vers 14. the word was made flesh Gal. 4.4 Made of a woman made under the law Joh. 2.9 when the ruler Tasted the water which was made wine Joh. 5.9 the man was made whole and many the like instances So that the reading of these words before mentioned as they are translated have I perceive misled this friend in his application or rather misapplication of them which in true construction are not to be read as they are Englished viz. power to become the Sons of G but to as many as received him to them he gave privilege prerogative or dignity to be made the Sons of God to them beleeving or which beleeve in his name and the Rhemists themselves though they use the words to prove a power of free will in man to become the sons of God if they will yet is it acknowledged by Martin that the Greek word signifieth not only power but also dignity and the vulgar Latin reads it power to be made the sons of God now what power is there in a person in his being made a Son of God nor will the context favour such a construction which plainly testifies that such as receive Christ are dignified with Sonship or are made the Sons of God even as many as beleeve in his name Q. How are they made the Sons of God actively or passiively have they power to become Sons of God or are they made such A. Nay they were born such How not of Bloods nor of the will of man nor of the will of the flesh but of God who of his own good will begets and of his meer grace brings forth or causes to be born the children of the regeneration Joh. 3.3 5 6. who are as meerly passive in the new birth as they were in their first generation or natural birth so farre is man from becoming a Child or Son of God that he must be made so or he shall never see the kingdome of God where then is glorying or boasting it is excluded by what law of works Nay but by the law of faith For both will and deed own themselves to God who of his own good pleasure worketh both to will and to do that no flesh should glory in his presence The Gospel is the power of God to salvation to every one that beleeves let him be accursed that preacheth another Gospel what then will become of all those which have preached a Gospel without power He that receives the light and is obedient to it receives the Gift of God and shall receive the power The light rejected no power received your heart shall fail and your eyes wax dim that looks for another way or another Gospel than that which redeems out of sinne The name of Christ in the outward sound is pleasant in as much as thereby men think to have their sins taken away but the Gospel is the power of God that redeems out of sin Though thy self art not ignorant of the many forms which cry lo here and lo there yet the way is but one The Scripture saith of some When they knew God they glorified him not as God these had such a knowledg of God that they might thereby have glorified him as God which not doing they were given up to vile affections To speak to these promiscuously and in general might not prove so satisfactory as if they were particularly treated therefore I shal speak to each distinctly
this in sundry places Those which have seen the mighty works of God as a Creator upon themselves or others I say the mighty works of God as a Creator these are said to glorifie God in owning and acknowledging him to be the Author thereof confessing him to be the only God or the God of Gods so did that proud King Nebuchadnezzar Dan. 3.28 29. Blessed be the God of c. Because there is no other God that can deliver after this sort Dan. 4.2 3. I thought it good to shew the signes and wonders which the high God hath shewed toward me how great are his signes and how mighty are his wonders vers 34. And I blessed the most high and I praised and honoured him that liveth for ever Now I Nebuchadnezzar praise and extoll and honour the King of heaven all whose works are truth and his wayes judgement and those that walk in pride he is able to abase Thus he glorified God as the most high God Dan. 5.21 ascribing to him the glory due to his name so may and so ought every naturall man to own God as his Creator and to ascribe to him glory and honour The contrary whereof appears in his son Belshazzar Dan. 5.22 And thou his Son hast not humbled thy heart though thou knewest all this and the God in whose hand thy breath is hast thou not glorified whence it is evident that the father did but the Son did not glorifie God i.e. ascribe unto him the greatnesse of his power soveraignty and dominion and extoll and praise him according thereunto as the most High the only God of Gods as they in Rev. 11.13 in that terrible and dreadfull Earthquake who being affrighted gave glory i.e. ascribed glory to the God of heaven In like manner did the Centurion glorifye God in giving testimony to our Lord Jesus at the time of his death Luk. 23.47 when he saw what was done he glorified God saying Certainly this was a righteous man Luk. 7.15 16. and there came a great fear on all and they glorified God saying That a great Prophet is risen up among us So that when in that passage it is said Because when they knew God they glorified him not as God and the inference thereupon viz. those had such a knowledg of God that they might thereby have glorified him as God It is to be remembred what that Such Knowledg was Now what that kind of knowledge of God was which they had is declared that is Such as whereby they saw his eternal power and Godhead and could distinguish between him and any Created being they were not to be instructed that a bird or a beast or a creeping thing or the Image of a man was not the true and living God the Author and fountain of all created beings for they knew full well the contrary they had sufficient demonstration to the contrary both without them and within them Neverthelesse they being so stupidly brutish as contrary to their light and knowledge to bid defiance to the most high God and to cast off the knowledge of him and to erect contrary to truth and reason such beastly and brutish gods which are lies and no gods viz. Birds and beasts and creeping things as they did Rom. 1.23 The righteous Lord as a just recompence of reward gave them up to all uncleanesse blindnesse bruitishnesse a dreadfull reward of so horrible a sinne vers 24.26.28 A fearfull example to all such who having attained to any measure of the knowledge of God though but as a Creator and yet doe not glorifie him as such by ascribing unto him the honour due to his name according to those words of truth 1 Cor. 16.23 24 25 26 27 28 29 30. Jer. 10.7 Rev. 15.4 Who would not fear THEE O King of Nations and glorifie thy name sing unto the Lord all the earth shew forth from day to day his salvation declare his glory among the heathen for great is the Lord ye kinreds of the people give unto the Lord glory and strength the glory due to his Name But for any to know the true God and that there is no other gods but he nor any to be feared served but he and yet to bid defiance to him and that measure of knowledge which they have of him and imbrace other gods whether birds or beasts or creeping things yea though it should be a man or the Son of a man the Image of a man it is an aggravation of sin and 't will be so in the judgement and 't were better such had never known this knowledg but had been made birds or beasts or creeping things or had never seen the light for the untimely birth is more happy than such Whoso is wise and will observe those things even they shall understand the loving kindnesse of the Lord Psal 107. last verse To the Soule-ly Sensual or Natural Man Whether Civil or Profane SOlomon applying his heart to know to search and to seek out wisdome and to know the wickedness of folly even of foolishness and madness Eccles 9.3 centers all in the heart of the Sons of men from whence proceeds evil thoughts Adulteries Fornications Murders Thefts Covetousness Wickedness Deceit Lasciviousness an evil Eye Blasphemy Pride Foolishness all these evil things come from within and defile the man as he that is the truth it self testifies Mar. 7.21 22. But in the beginning it was not so and this testimony the Holy spirit gives by the mouth of him that made this diligent search Ecclesiast 7. ult Lo this â—nly have I found that God made man upright but they have sought out many Inventions As all the Inventions which defile the man proceed from within the man as above so all those defiling Inventions were sought out and fetch'd in by the man whose destruction is of himself for in the beginning God saw every thing that he had made and behold it was very good and Man was made in his own Image In the Image of God created he him Gen. 1.27 God made man upright Nevertheless Man in honour abideth not he is like the beasts that perish His bow abode not in strength he sought out many Inventions Tumbles down from his excellency and is driven out among beasts and made to eat grass as the Ox or husks with the Swine Till the time appointed of the most High be determined and mans understanding be caused to return and the splendor honour and brightness of his kingdome be restored and excellent Majesty added to him by being new created in Christ Jesus and renewed in the spirit of his mind in righteousness and holiness of truth being born again by the spirit or from above without which change passing upon him no man can see or enter into the kingdome of God Nor is this the Condition of some men only but it is the lot and portion of all the Generations of mankind all having sinned and come short of the Glory of God there being none that doth