divine touch the soule and will is so far liberated and freed that it can follow that which draweth it without which drawings of the Father Christ saith No man can come unto him The which the Lord is no ways bound to continue for ever 6. And therefore neither do we assert that men that have received this Light and Spirit of God and have given themselvs up unto it to obey it and so are becom Servants of Righteousnes doe receive at once a full and sufficient measure for the whole course of their Lives but onely sufficient for the present state condition opportunity and case to preserve protect and defend them from all evill so that the Creature must be continually exercised in a perpetuall dependance and wayting upon the Lord to receive the renewed and fresh influences of this divine Light and Life according as its present State Condition and Necessity may require there being no security of the soule out of this dependant wayting receiving frame SECTION I. Holding forth the Arguments according to Scripture Testimonies and a vindication of them from the corrupt Glosses of our Adversaries Argument 2. from Ioh. 1. cap. v. 1 2 3 4 5 6 7 8 9 c. IN this Chapter wee have a full and clear Testimony both from Iohn the Evangelist and Apostle of our Lord Iesus Christ and also from Iohn the Baptist his forerunnor concerning this matter Iohn the Evangelist saith concerning him that he was the Word which was in the beginning and was with God and was God that all things were made by him and without him was not any thing made that was made and that in him was life and the life was the light of Men. In which words hee declareth two things 1. That generall Relation hee hath towards all the Creaturs that he is their Maker All things were made by him Secondly that speciall Relation hee hath towards Men in asmuch as hee is not only their Maker as of other things but hee is their light In him was life and the life was the light of Men Which words doe import very plainly that hee is the Saviour of Men and given unto them for the light of Salvation to renew and restore them out of their fallen condition which is a State of death and of darknes and so Iohn here doeth the work of a true Evangelist in preaching glad tydings to lost Men they ar dead but in him is life they ar darkned through the fall yea and Darknes as it is Eph. 5. 8. But the life is the light of Men and the light shineth in darknes Now Christ was the Life and Light of Men befor the fall in a more near Relation then of any other visible Creatures so as that hee lived in them and shined in them to give them the knowledge of the glory of God in his owne face which is his image in which man was made so hee was the life light of Men before men became darknes and also he is the Light Life of Men which shineth in them while they are darknes to bring them out of it into his owne life and light But now this darknes doth not apprehend the light doth not embrace it nor enjoy it hath not fellowship with it so much doth the word comprehend import neverthelesse by the workings of the light in the darknes men may be changed from being darknes to become light in the Lord. and many have witnessed this blessed charge and so when men are become light through the workings of the originall light in them they can apprehend the light and enjoy it Light can apprehend light though darkâ—…es cannot by all which it may plainly appear that Iohn is in this place holding forth Christ to be the Light and Life unto Men more then simply according to naturall Illumination for that had not been to doe the work of an Evangelist or to preach the Gospell unto Men simply and barely to tell them that Christ doth enlighten them naturally as with naturall Reason and understanding The Gospell wherof Iohn was a Minister and of which this is a most comfortable declaration holds forth Christ to be the Life the Word and the Light in a much more deep and comprehensive signification not excluding the more inferiour kinds and degrees of life communicated unto the Creatures in their capacities but superadding a more excellent degree of Light and Life communicable unto Man from Christ then that which is naturall unto him simply as a naturall Man for indeed every degree of life which Man hath as 1. the Life of Vegetation 2. of Sensation 3. of Reason 4. of Grace is from Christ the universall fountain and spring of Life and hee is justly called the Life in all these considerations But now to limit this universall signification of Light and Life to the 3 inferiour degrees of it exclude the fourth which is the Supreame doth plainly manifest a partiall spirit which is prejudiced against the Truth Let all the Scripturs be searched and it will never be found that Christ is called the Light and the Life simply and barely in Relation to the naturall quickning and Illumination of the Creaturs excluding the spirituall but rather that the spirituall quickning and enlightning is alwayes mostly pointed at not excluding the other as Joh. 11. 25. I am the Resurrection the Life hee that beleeveth in me though hee â—…r dead yet shall hee Live and Joh. 14. 6. I am the Way the Truth and the Life no man cometh unto the Father but by me in which places Christ is held forth principally in Relation to his influence of spirituall Life upon Men and Joh. 8. 12. I am the Light of the world hee thâ—…t followeth me shall not walk in darknes but shall have the Light of Life Which cannot be understood thus hee that followes me as I enlighten naturally shall have the Light of Life which is false but thus hee that followes me as I enlighten spiritually hee shall have the Light of Life Againe in that hee is called the Light of Men this is not to be understood particularly of some men viz. beleevers but of all men both beleevers and unbeleevers within the day of their visitation 1. Becaus it is not said the Life is the Light of some men but of men indefinitly now an indefinit term signifyeth mostly universally and is alwayes so to be understood where no sufficient reason moveth to the contrary 2. Becaus Iohn the Evangelist and Iohn the Baptist much agree in their testimony now Iohn Baptists testimonie was that hee enlightneth every man 3. Becaus this is not only the Light of Beleevers that they may more and more believ but hee is the Light of or unto Unbeleevers in a day of visitation that they may become Beleevers for many Unbeleevers have become Beleevers And how but by the Lighting wherby the Light did lighten them in their unbeleef for when the light first lighteth a man it findeth him in
and this is the record that God hath given to us eternall life and this life is in his Son Now what US is this to whom God haâ—…h given eternall life Surely both hee who beleevs and hee who beleevs not for thus hee who beleevs bears a true witnesse and testimony unto the record of God holding forth that eternall life which is given him in a true beleef thereof and confession thereunto in word and deed but the Unbeleever is a lyar and why so becaus that God has given him eternall life but his unbeleeving heart saith No hee hath not given it unto me As now if I should give a thing unto a man to make use of and hee burieth it in some place and denyeth that hee ever had such a thing from me hee would be a lyar so the Unbeleever by his unbeleef denying the gift of God which is given unto him hee lyeth But now if this gift which is eternall life had never beene given unto him hee could not be called a lyar for to lye is to deny that which is true therefor it is true that God hath given him eternall life viz. in the seed which would have brought forth life in him had hee beleeved And thus the slothfull servant who hid his masters mony in the earth was a lyar in that hee said his Lord was a hard Master and that what hee had given him was not sufficient enough so did not beleeve the record viz. that God had given him eternall life Acts. 26. 18. 23. Paul saith he was sent of God to turne the Gentiles from darknes unto light even unto Christ who lighteth every man that cometh into the world whom Paul here preached that hee did suffer and rise from the dead and did shew light unto the people and to the Gentiles and yet when Paul first came unto them they were in unbeleef and darknes Now it is great ignorance and darknes for man to say that this light which Paul turned them unto was not within them for they might as well say that the darknes and power of Sathan from which he was to turn them to God was not in them and seeing hee turned them to God sure it was that they might find him and his light and liâ—… in them for wee cannot find God to the salvation of our souls but in our selvs becaus the light which gives the knowledge of the glory of God shines in the heart 2. Cor. 4. 6. And wee never find that Paul directed the Gentiles to seek God on his light otherwise then aâ—… near even in their hearts Morover out adversaries confesse that which is meerly outward is not sufficient unto salvation Hence I thus argue The Apostle was to turne them to that which was sufficient unto salvation Therfor it was the light which is of a saving nature that was in them the consequence is plaine from our adversaries confession aforsaid that nothing meerly otward is sufficient unto salvation the Antecedent is proved from this that he turned them to that wherby their eves might be opened and they niight receive forgivenes of sins c. Againe the Apostles wer able Ministers of the New Testament not of the letter but of the spirit and so they directed people unto that which was sufficient for salvation they both ministred from the spirit in themselvs and directed the people to whom they preached unto a measure of the same spirit and to the light and life thereof in themselvs Joh. 16. 7. I will send the comforter unto you and when hee is come hee will reprove the world of sin of righteousnes and of judgement of sin becaus they beleeved not in me c. This answereth unto what is said immediately above as the Apostles did preach from the Spirit of God and of Christ in themselvs so they directed the world unto a measure of the same spirit in themselvs which was given to the end their ministry might prevaile in the world for had not the spirit beene given to convince the world and bear testimony unto the truth published by the Apostles they could have had no encouragement to preach but this was their encouragement that the spirit was sent into the world wherby the whole world should be convinced and so either saved or left without excuse Now it is very observable that hee saith hee shall reprove the world of sin becaus they beleeved not in Christ wherby it is manifest that the great sin of the world is unbeleef for which it is reproved But if the world be reproved for that they did not beleeve in Christ then certainly they ought to have beleeved in him and if they ought to have beleeved in him hee hath beene given and held forth unto them in such a way as was sufficient unto salvation for no man can be bound to beleeve in that which coms not in a sufficient way and under what smaller terms could hee be held forth unto them then as making salvation possible unto them which yet is only possible through an inward principle 2. Cor. 13. 5. Know yee not your owne selvs how that Christ is in you unles yee be reprobats This Scripture holds forth that Christ is in all men unto salvation who are not Reprobats Now none are simply Reprobats but whose day of visitation is past and their house left desolate its true the state of unbeleef and impenitence is a state of of reprobation and so those who are in it may be said Secundum quid or in so farre to be reprobate but none are or can be said to be simply Reprobats but who remaine in unbeleef and impenitency after their day of visitation is expired for while their Day remains in which salvation is possible unto them and wherin the Lord visits them and strives with them for their recovery they cannot be called simply Reprobates for reprobate is as much as left or rejected of God whom the Lord hath ceased to deal with in order unto their salvation yea and even our adversaries affirme that all Unbeleevers and unconverted are not reprobated Hence I thus argue that therefor at least Christ is in some unbeleevers and uncoverted becaus hee is in all who are not Reprobats and that unto salvation for otherwise hee is in the very Reprobats viz. unto condemnatiom and yet they deny that Christ is in any unto salvation who are unbeleevers and unconverted which is proved against them Now if people wer convinced that Christ wer in any unbeleevers and unconverted unto salvation this would be a great step unto their being convinced that hee is in all unto salvation within a day or time of visitation given them of God for that the greatest objection they commonly make is that Christ is in none in a saving way but who beleeve which is here proved false for hee is in them who beleeve not in a way to save them from unbeleef as many can witnes who now beleeve but were once unbeleevers and
Earth to give thee bread the water drink the Aire breath the fire warmth the heavens light and many other benign influences hath I say this bountifull God and Creator who hath given thee besides all this a soule immortall so carefully provided forthy body and the life and comfort thereof c. wholly neglected to provide for thy soule and the immortal life and good thereof hath he given nothing to feed it no food convenient for it appointed no bread for the mouth therof no water for thy inward as well as outward man to quench his thirst no aire to give it a comfortable breath no fire to warm it no light to lead it in its way in which it ought to walk nothing to refresh it in its path I say hath the same Lord provided so many so abundant remedies to cure the maladies and distempers of thy mortall body which is but dust and no remedy at all for the discrasy and distempers of thy soule of a more excellent and noble substance by which they may be removed and thy soule cured let the witness of God in every man answer and I am certain it will not faile to beare this Testimony unto the goodness of God That he hath as abundantly provided for the good of thy soul as of thy body And if he has provided for the good of the soul of every man that good must beare Analogy or proportion to the soule so as to answer unto the nature thereof which is immortall or eternall and without and. Therefore it must be an immortall and eternall good and consequently sufficient unto salvation and eternall bliss For it s said of the Lord that he openeth his hand and giveth unto everyliving thing its meat that is that which is good for it So to the Beasts of the field he hath appointed food convenient for them to the foules of the Aire their meat to the fishes of the sea theirs which is not one and the same to them all but distributeth to every one according as their nature requires what 's consonant thereunto Now is it in the least measure probable that this bountifull Creator who hath so abundantly provided for the Vegetable and animall life in plants and the beasts of the field as also in men food convenient therunto should have provided no food for the rationall soule of man which is an eternall and everlasting substance no food I say convenient for it by which it might live in comfort and joy as other creatures do Indeed had the soules of all men sinned personally as the Angels who fell God had as justly passed them by and deprived them of that which was good as he did the falne Angels But to conceive that the righteous God hath thus passed by and deprived most orindeed all the soules of mankind before their own Personall or actuall transgression is most injurious against both that abundant righteousness moderation and mercy unto which both the Scriptures in most ample manner and the inward Testimony of God in every man do bear witness But again if God were not a lover of the soule of every man and provided not for their good but on the contrary hated the souls of some yea of most men even before they had a being denying or depriving them of that which is for their eternall good then surely it could in no propriety of speech or Justice be said that God were good loving and merciful to all men though he did confer upon them never so many outward things good for the body or outward man For what advantageth it men to have all the good things of this life if they loose their soules they being past by and from all eternity irreversibly appointed to eternall wrath and misery yea are they not hereby but rendred the more miserable and unhappy and what can such a conceit beget in them but blasphemous and injurious thoughts of their maker so as to look upon his dealings with them which is horrid to be thought as as cruell as those of the inhumane Cannibals towards some whom poore miserable creatures they feed with good fare to fatten them that they may feed upon them with the more pleasure How is it now possible for any to imagine these Cannibals to beare any love to those whom they thus fairly feed that themselvs may with the greater pleasur feed upon them And yet doth not the Doctrine of these men who teach that God hath passed by the soules of most men without providing any food at all for them represent the mercyfull and just God as onely seding their bodies Canniball like or worse Oh dreadfull and astonishing to be thought with the abundance of the good things of this world onely in order to the making them more miserable in the condition of their soules devoted to the insatiable wrath of God to feed upon to eternity never giving them any sufficient occasion whereby they might be in a possibility of salvation Wheras the contrary doctrine which asserts that God hath provided that which is good for the soules of all men even sufficient for their salvation in a day or time of visitation allotted them wherein it was possible to have been though they never actually be saved but do perish eternally doth abundantly clear both the righteousness and mercy of God as not wanting on his part being willing to have saved them but they would not embrace it and so their condemnation is just and they can have no plea neither from the righteousness nor mercy of God which mercy it self doth most deservedly condemn them because they have finned against it and despised the riches therof which did lead unto repentance Thus shall they be judged by and left without all excuse from the very mercy of God Wheras had not the Lord visited them with what was good for their souls and sufficient to salvation They might have had this strong plea. Lord we desire to plead at the tribunall of thy mercy even at thy mercy seat though we cannot stand we acknowledge to plead at the throne of thy strict justice yet let us plead at the throne of thy mercy Lord thou hast indeed required us to serve thee with our souls but in all our life time thy mercy never visited our soules with any measure of light and life sufficient to enlighten quicken or inable them either to know the service thou requiredst of them or ability to perform it Therefore Lord how can they mercy condemn us we never having sinned against thy mercy thy healing thy saving thy enlightening thy quickening mercy to the salvation of the soule Therefore we put up our plea to thy mercy that we may at least be preserved from eternall wrath through thy abundant mercy Now let the witness of God in every man judge in this matter and it will certainly determine that because the mercy of the Lord shall condemn all that perish the same mercy must needs have visited them with some measure of
Scripture they lay violent hands on is Rom. 9. Where they say it s said Iacob have I loved and Esau have I hated before the children were born c. Answ. 1. There 's no such thing said there nor any where elce but those words Jacob have I loved and Esau have I hated are by the Apostle cited out of Malachy 1. 2. 3. Which were spoken long after the children were borne and gone And all that the Apostle saith that was said before the children were borne is onely the Elder shall serve the yonger 2. Though the decree of God concerning them was not onely before their birth but as hath been said from everlasting Yet it did not respect as its Object Iacob and Esau simply before they were born but as born and having a day of visitation given them the one Iacob as seeking after and obtaining the elect seed signifyed by the birth right the other Esau as rejecting and despising it till the time of finding it was elapsed and then though he sought it and that withtears he could not find it 3. The Apostle doth plainly signify this whole matter of Iacob and Esau to be a figure signifying that the Election runs not in a carnall line as the Jews apprehended as if they were elected because descended of Iacob and others reprobated to give check now to this carnal conceit the Apostle shews that it doth not run in any line of carnall generation but in that of Spirituall regeneration Vers 7. 8. In Isaac shall thy seed be called that is saith he opening the thing signifyed by the figure they which are the children of the flesh are not the children of God but the children of the promise i. e. who are born of that elect and divine seed are counted for the seed And thus Iacob in the figure represents all beleevers that are born of the elect seed And Esau all others Now to Iacob and his posterity was given the promised Land which signifyeth the kingdome of heaven which is given to the truly regenerate But Esau and his posterity are shut out unto the wast and desolate mountains signifying the outer darkness into which the children of unrighteousness are cast Yet this doth not prove that either Esau himself or all his posterity were absolutly rejected of God Yea divers Protestants as Luther Oecolampadius and Mollerus do not concede that Esau himself did perish but was rather saved They urge againe Vers 15. I will have mercy on whom I will have mercy c. as being Pauls answer to that Objection is there unrighteousness with God From whence they inferre that God hath not mercy upon all but upon some onely Answ. These words relate not to mens first coming into the world but unto a time after which the much long suffering of God was extended unto them which they despising and resisting do provoke the Lord to withdraw his mercy from them and yet perhaps visit others with his mercy after as much or more provocation and never leave them till he hath gained them to himself which is a wonderfull discrimination of the free love of God And thus after a time of gratious visitation though never so small he may have mercy upon some to give them yet a longer time and yet not have mercy upon others so as to give them any longer time of forbearance or repentance which is no unrighteousness with God but a very cleare demonstration both of his righteousness and mercy They urge again Vers 17. For this cause have I raised thee up meaning Pharoah that I might shew my power in thee which was for his destruction Answ. It is not said for this cause I raised thee up from the beginginning without giving thee any time of mercy and long suffering wherin thou mightst have repented Nay it s plain it relates to the time of Pharoahs great provocation Lastly they urge from this Chapter Vers 21. c. Hath not the power potter over the clay c. Answ. The Apostle alledgeth this example to clear the righteousness of God by reasoning from the lesser to the greater thus If the Potter may do so with the clay much more the Lord do so with men i. e. have more abundant mercy upon some and appoint others unto destruction after he hath indured them with much long suffering and given them space and place for repentance wherin salvation was possible to them Peter testifying that the long suffering of God is salvation i. e. tendeth thereunto as Paul also testifyeth saying the riches of his for bearance leads to repentance which yet some despised It is also said that Iesebell had given unto her space to repent c. But repented not and so have others neglected the space and day given them So that the Lord deals not altogether with men as the Potter with the clay for the clay being a substance void of sence and Reason inanimate and uncapable of all sence of honour or dishonour the potter may use it as he pleaseth any way But men being capable of reason and understanding and consequently of righteousness and unrighteousness the Lord deals with them onely in such ways as may be answered by the very testimony in their own consciences that his ways towards them are ways both of mercy and righteousness as is already demonstrated so that not onely the righteousness of God but his very mercy shall condemne the reprobate because they have sinned against the mercy of the Lord and rejected it so become vessels of dishonour The Lord dishonouring them because they have dishonourd him through unbeleef and impenitence Another Scripture which they presse into their service is Act. 13 48. And as many as were ordained to eternall life beleeved Answ. The words may be translated thus And who ever or as many as beleeved were ordained unto eternall life or ordered or placed into eternall life But although the common translation should be admitted it provs not what they intend For we grant that as whoever beleeve are ordained to eternall life so whoever are ordained unto eternall life do beleeve which hinders not but that others may have had a day of visitation wherin it was possible for them to have beleed but God did fore know that they would not beleev and so de did not predestinate them to life Another place they call to their assistance is Jude 4. which speaks of some which were before of old ordained unto condemnation Answ. We grant that some are ordained from old unto condemnation but say it s for their unbeleef turning the grace of God into Wantonness c. as Jude there speaks Another place they build upon is Jo. 6. 37. which saith all that the father giveth me shall come whence they would inferre that none can come unto Christ but who are given him that is who are elected and they all shall Answ. There is a more Generall giving and so all men yea all things are given unto Christ. Matth. 11. 27. Jo.
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
Gentiles together shewing that the Gentiles were not so cast off but that as to what was the maine and principall thing To wit the word of faith the Gentiles did share with the Iewes and that whoever among the Gentiles did beleeve and call upon the name of the Lord were saved no lesse then the Iewes for said he there is no difference betwixt the Iew and the Greek for the same Lord over all is rich unto all that call upon him and whoever beleeveth on him shall not be ashamed Now in the 3. and 4. Chapter hee giveth the Reason why the Iewes who sought after Righteousnes did not attaine it even becaus they sought it not in Christ but in the Law and the legall ministration wheras God had not appointed that for Righteousnes but to point unto Christ who is the end of it for Righteousnes unto every one that beleevs vers 5. And this hee proveth Viz. that Christ is the end of Law for Righteousnes from Moses words Deuter. 30. shewing that by that word of faith which Moses said was nigh unto the Iewes and in their heart so that they needed not say who shall ascend into heaven for it or descend into the deep is understood Christ. Otherwise hee could not have brought Moses words as the Reason or proof why Christ was the end of the Law as here hee doth Againe hee affirmeth for a man to say in his heart who shall ascend into heaven were to bring downe Christ from above or to say who shall descend into the deep were to bring him up from the grave which cannot be wherby it is manifest that by the word he understands Christ whom hee calls the word of faith which hee and his Brethren did preach And so they preached him nearer unto men then either Heaven or the grave The word is nigh unto thee even in thy heart and in thy mouth Some may say how is Christ to be understood to be in the mouth I answer It may be in Relation unto his being given unto men for the food of their soules according to what Christ said hee that cateth me shall live by me Now the food is put in the mouth that it may be nourishment unto the body so here is an allusion unto that as if Moses and Paul had said thou needs not perish for want of Christ the food and the life of thy soule for hee is as nigh unto thee as thou canst desire him as the very meat when it is in thy mouth yea hee is yet noarer Even in thy heart for now the meat may be put into the mouth and yet becaus of weaknes or some Impediment in the body the vertue strength of it may be hindred to goe unto the heart for the strengthning comforting or quickning of the same so though it wer in the mouth yet a man might die as being so weak that hee could not draw the vertue of it into his heart and indeed so it is with us men in the unconverted state wee are in such an impotent condition to doe any thing for our selvs that if life and vertue from God were not brought so near us as to be put in our very hearts wee could not live for wee are not only weak and sick but wee are dead in sins and trespasses and this is the wonderfull mercy of the Lord that hee hath brought this bread of life as near us as is possible for our quickning and salvation hee hath put it not only in our mouth but in our heart yet if the heart doth not kindly receive it nor suffer it to have its operation therein notwithstanding it is brought so near it will not give life unto the heart but be a savour of death unto death thereunto But wher the heart doth receive it so as to unite therwith it not only becometh life unto the heart soo as to fill it with pure Heavenly refreshment and joy and with most excellent and Heavenly breathings thoughts desires and meditations concerning the Mercy Goodnes Power and Love of the Lord and of his Wisdome Righteousnes Purity and Holines or whatever else it tasteth of and enjoyeth in him but also becometh a most abundant wellspring of life unto the mouth wherby it is opened after a marvelous manner to utter and expresse the thoughts and feellings and joyes of the heart in living words which are spirit and life having of the very vertue of the divine life in them which as they are a most sweet and acceptable favour unto God so are they of great use and service unto men both for quickning the dead and for refreshing and building up the living yet more abundantly in the power of that life which has quickned them And thus the word springeth up from the heart into the mouth but here it as it were descendeth from the mouth into the heart therfore it is first said to be in the mouth the word is near thee in thy mouth and in thy heart Now that this was the priviledge of the Gentiles no lesse then of the Iews to have this word so near unto them as to be in the mouth and in the heart The Apostle doth plainly affirme and so that the Gentiles who beleeved were saved no lesse then the Iewes for saith hee There is no difference betwixt Iew or Greeke but the same Lord is rich unto all that call on him And that these Gentiles who did call upon the name of the Lord and were saved were not under any outward administration of the Gospell is most evident from the Objection framed by the Apostle vers 14. 15. and his Answer thereunto The Objection is occasioned by Pauls saying that the Gentils who called upon the name of the Lord were saved Now it might be objected How shall the Gentiles call on him in whom they have not beleeved And if it should be replyed that some of them did beleeve The Objection is How shall they beleeve in him of whom they have not heard And if it be replyed they have heard the Objection remains How shall they hear without a Preacher and if it be replyed they have had a Preacher the Objection in the last place is who or what Preacher hath beene sent to them for how can they preach unlesse they be sent As it is written How beautifull are the feet c. Hereunto the Apostle doth not reply that Preachers have beene outwardly sent unto them for at this time The Gospell as to its outward administration had not gone over all the world but this hee givs for the direct and positive Answer But they have not all obeyed the Gospell c. So then faith come by hearing and hearing by the word of God So hee grants that they could not beleeve without hearing and that they could not hear without a Preacher which Preacher hee doth not say was any man sent unto them by whom they did hear but thus So then saith he Faith cometh by hearing and
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
That ability hath been given unto every man both to know and do the Will of God but they by their sin have lost it and so it is righteous with the Lord now to require obedience of them though they cannot perform it because they once had it and their playing the prodigall with it diminishes not the Lords right of exacting it from them still Answ. But of these men we ask when or how was this Power ability given to all men how and when did they loose it If they say in Adam I reply that this is but a deceitfull mist cast before mens eyes to blind them from seing the truth But the day is dawned and dawning the glorious light of which will go on to dispell all such mists of deceit But that I may make this the more plainly appear I shall first premise some things First I grant Adam had when God made him an ability or Power given him in a divine principle of light and life both to know and do the will of God Secondly That Adam by his fall came to loose this ability by loosing the divine Principle in which the ability stood Which though he lost yet it remained in his own house but the light and life thereof became though the prevalency of the fall extinguished it died in him remained shut up in death till the Lord raised it up againe by administring unto it somewhat of its owne nature that was living which HE was no way obliged to do but might of Adam have required obedience even after this losse because it was the fruit and consequent of his own Personall disobedience Thirdly its also true this losse is descended upon all Adams posterity so that as they come from him they are impotent and unable from any Principle conveyed from him either to know or do the will of God and the Image of God lies slain and lost in them But I deny that this loss is by God imputed unto Adams Posterity before their own actuall or Personall transgression for they brought not this loss upon themselvs they having then no personall Being but Adam brought it upon them Object If they say they brought it upon themselvs because being in Adam they sinned though not personally and actually when he sinned and so his sin was their sin Answ. I reply that all men were in Adam when he sinned this imports no more then that Adam was the stock or root of all mankind but not that all men had a personall existence in Adam Therefore I deny that they can be said to have sinned in Adam That is to say as the word ADAM signifieth the first Man that was made upon the earth And there is no ground for it in Scripture It is therefore a meere deceitfull figment invented to blind the minds of people from the truth For the Scriptures Testimony is plain that every man shall give an account to God for the things done by himself personally and that the iniquity of the fathers shall not be imputed to the children unless they follow their example by actuall transgression Object But say they as Levi payd tithes to Melchisedech in Abraham so did Adams Sons and daughters sin in him Answ. I deny the consequence And if this argument doth any thing it overdoes and proves against themselves that children are guilty of all the sins not onely of Adam but of all their forefathers Whereas themselves say they are not guilty of any but Adams first sin onely They must needs then say That Infants are not guilty of sin meerly simply because descended from Adam But because of some speciall Covenant or transaction which God made with ADAM and with all his posterity in him by reason of which his sin should be their sin even before their own actuall transgression But let them prove this if they can for we deny it as another figment of the same Calibre with the former Not that we deny that there was a Covenant Transaction made that when Adam sinned his children thereby suffered a great losse so as to come Dead into the world as to spirituall life and to have a seed of all sin and evill transmitted unto them from him but this I say cannot be imputed unto them as if THEY had lost it or brought it upon themselvs or were the punishment of their sin No that is false it s the punishment and consequent of Adams sin onely And as to these words Levi payd Tithes in Abraham The Apostle doth not absolutely say so but qualifies it with an as I may-so-say c. which plainly implyes that they are not to be taken strictly Object But say they how could God punish infants with this losse if they had not been guilty with Adam Answ. It is not to speake properly their punishment nor can it prove them sinners no more then that the curse that came upon the earth through Adams sin was a punishment to it as well as to Adam or that it was guilty Adam brought this losse upon his children nor was it unrighteous in God to suffer him so to doe though they were guiltless of it Just as if Adam should have layd violent hands upon any of his children or any man now should do the like it is no unrighteousness in God to suffer such a thing and yet this murther cannot be imputed to the poor children as if they were guilty of it And indeed just thus it was Adam as it may be said did by his sin murther his children for had he not sinned his posterity should not have come into the world with a Dead image and brought the very seed of the serpents image along with them which in the nature of it is sin being contrary to the purity and righteousness of Gods Nature which is the first law But still I say it s not their sin nor imputed unto them before their actuall transgression Now let none through ignorance or prejudice say that we herein deny original sin for originall sin in the true sence we deny not that is to say that there is a seed of sin transmitted from Adam unto all his posterity in the naturall birth which becomes the origine source and spring or root of all actuall transgressions where ever it springs up in which all sin is committed but we say this is not mens sin nor imputed unto them before actuall transgression Of the propagation of sin thus in a corrupt seed the scriptures do indeed declare but no where that this seed is the sin of infants or that God chargeth it upon them before their actuall transgression Yet this figment they would fain hammer out from those words of the Apostle Rom. 5 12 14 18. But I shall plainly shew that these words do prove no such thing Verse 12. saith By one man sin entred into the world and death by sin so death passed upon all men for that all have sinned Now we grant that sin entered into the world by Adam
doth comes to be cured thereby By the preaching of which universall principle we can reach unto the most Barbarous Nations unto their convincement and conversion this principle which is in them answering to the same in us as face unto face in a glass and so servs for a ground and foundation unto us wherby we may be and are incouraged to declare unto them the things pertaining to the faith of the Gospell even as the principle of Reason in men becomes a ground and foundation for a Master to instruct his Schollars in humane arts and sciences the proper object of Reason without which there would be no incouragement for Masters to take upon them to teach any body any thing For if there were no principle of humane Reason in the hearers to answer to and apprehend the things taught they might as well go teach the beasts of the field Just thus it is in this matter if there were no divine principle of faith in the unconverted and unbelieving to no purpose would it be to declare unto them the things of divine faith there being nothing in them that could answer to or were susceptible of them But this being opened above I shall proceed no further in it Yet though I say there is such a ground or foundation in all I must not be understood as if I said that this foundation were laid in all for the foundation cannot properly be said to be layd in any till it hath obtained its proper place in them Now this divine principle which indeed is the onely ground and foundation of divine faith and of all religion that is truly so though it be in all yet it hath not got its due and proper place in all But as I may say is in many or most displaced out of its place and order where it ought to be through the hearts being joined unto the contrary seed and principle which usurps the place and roome of this divine seed principle The work now of the true ministers of Christ is as his instruments through the influence of life and vertue from this divine principle in themselvs raised to reach unto the same in others that it may in them find and attain its due and proper place And this is as it were the laying of the foundation according to which Paul as a wise master builder said he had laid the foundation in the Corinthians which foundation to wit this universal principle was in them before but not layd in that proper due place that it ought to have had in them which he was in his ministry instrumentall to bring it to And indeed this is the great cause why this Noble seed remaineth as it were barren in so many people to wit because it is not permitted to have its due place in their hearts which is as requisit to its fructifying as it is necessary to every other Seed to be cast into its proper place as into its matrix out of which it cannot grow and come forth to the birth This divine Seed therefore requires the most inwards of the heart to cleave unto it in true love and that the contrary seed be expelled and then the seed of God will spring up and prosper bearing the most pretious fruits of vertue and knowledge by and through which the hearts of people will come in due time to receive every thing one after another that is of God according to the growth of this principle in them so that the hearers will as readily close joine with and assent unto the things declared as the speakers can utter or express them life answering unto life and light unto light in an excellent and wonderfull harmony And indeed this is the true and only method which should be used by Preachers for the bringing people in to the faith and acknowledgment of the Christian Religion First to inform them of this universall principle what it is and turne them towards it that they may observe its operation in them as it appeareth against the lusts of this world and for righteousness and temperance And so as wise builders to lay this true foundation in its proper place and as wise husbandmen and planters to place this divine Seed where it ought to be in order to its growth that it may spring up in them and the life power and vertue of God in it may be felt And this will naturally bring people to owne the Scriptures and things therin declared to owne Moses and the Prophets to own the dispensation of God to the Jews in that day and to own Christ in the flesh his miraculous birth his Doctrine miracles sufferings death resurrection and ascension together with the wonderfull end and designe of God therin to own the Evangelists and Apostles and the dispensation of life and glory through the spirituall and inward appearance of Christ among them in their day which was very powerfull and excellent and finally to own the same as it is now again revealed in this day after the Apostacy For this inward and universall principle beareth a most excellent concord and unity with all these and doth witness and answer unto them in most near and dear respects with kissings and embracings as it riseth or springeth up in any Vessell in the manifestation of its own life And thus men should be first turned towards this inward principle light word and seed of the Kingdom which being in them and they coming to feel it there they may the more readily be perswaded to own and believe it And as they come so to joine to it that it springs up in them in the light and glory thereof they will see and feel the Scriptures and the things therein declared to be of God and will tast relish and savour them in the life of this divine seed And this is good method and order in the preaching of the Gospell So that evident it is though it be ordinarily objected that the Quakers so called have no method that we have the best and only tru method in our words and writings as hath been declared first to turn people to the light that they may beleeve it which finding in them they can the more easily doe then to direct them to and inform them of the Scriptures and things therein declared which they cannot receive beleev or understand but in the divine light But to come to the Nations that have not nor do own the Scriptures and but few of the things therein declared and press them to beleev the Scriptures and own them as the words and oracles of God in the first place without first directing them to the great word and oracle of God in their own hearts in that to beleev and receiv them in which alone they can be truly and duly received is most contrary unto the tru method and order of the Gospell and against all tru method and order held in the knowledg of things naturall which always proceeds from the more known to
so weak and small being onely a very small remnant or Relict of what man had before the fall To this I reply and say Answ. That this very Answer then grants it to be still of a saving nature in so much that if it save not this or that man in whom it is it is not any defect in the nature but onely in the degree or quantity of it But others that foresee the consequence of this concession will not allow it For if it be saving in the nature of it though it be the least of all seeds yet it may save as Christ compared the tru seed of Regeneration unto a Very little thing even the least of all seeds But that they say this universall pricciple is only som relict of that supernaturall Light which Adam had before the fall and nothing de novo or of a new superadded is not to be granted For if by supernaturall Light they understand the image of God in man that image did wholly dye the light thereof become wholly extinguisht and so the image remayned indeed in man but as a dead body without life or as a candle whose light is blown out and extinguished for the Lamb was slain from the foundation of the world and by the fall Christ came to be crucifyed in man Viz. according to the life of the expressed word which being crucified he is said to be crucified though according to the life of the word as it is immanent or dwelling in God and not externally emanant or expressed in man he could never suffer or be crucified And thus as that supernaturall principle became crucified in man through the fall the light thereof came to be wholly extinguished for the light proceedeth from the life An example whereof we have in every naturall thing which liveth Which so soone as they are slain or mortified send forth no more vertu till quickened again And thus a live coale after it is killed giveth no more light till it be revived again by somewhat that is living administred and communicated de novo to it That supernaturall light then which is in all men since the fall is not any relict as aforesaid but some what given of a new to quicken and enlighten the dead body of the divine image and thereby and there through the soule of man which onely can live unto God be a partaker of his life through that life which he breaths into this slain image in which man onely hath fellowship with God according to which man was made in the beginning and because of which he excelled all the other visible creatures for that this divine image expressed or breathed into him whereby he became a living soule i. e. did partake of a life that in the very nature and kind of it excelled the life of all other Visible creaturs which did represent God and give the knowledg of him unto man so far as he was capable of it Now in the last place we have to doe with Arminians and Papists who deny this universall principle to be the grace Evangelicall and consequently that the true seed of Regeneration is sowne in every man which is sufficiently refuted from what hath been said For if this Light or principle be given a new to quicken and raise up the divine image which dyed and was slain by mans fall what can it be but the tru seed of Regeneration For any other principle would be altogether Heterogeneous and so could not serve to quicken or raise it up Let also the many excellent Scripture proofs adduced and opened in the 2 Section and elce where be but well weighed and considered and it will plainly appear that the grace they declare of is truly Evangelicall being called the word of faith and the Gospell Rom 10 8. v. 16. compared and Colossians 1. 23. 27. As also John 1. 9. 7. c. where it s called the tru light which lighteth every man that cometh into the world that all through him might beleeve c. SECTION III. The objections of any seeming weight answered Object 1. NAturall and unconverted men are said Ephes 5. 8. to be darkness how then can saving light be in them Answ. It may be in them notwithstanding in a seed as well as darkness by your own principles is said to be in the Saints so long as they are in this body who yet are in that place said to be Light in the Lord. Why may not then as well light be in them that are called darkness as darkness according to your principles be in them that are called Light in the Lord yea it must have been in them while darkness or they could never have been brought out of that state to be light in the Lord for t' is by the shining of the true light in such that those that resist not its operation come to be so changed Object 2. All men have not faith therefore all men have not saving light Answ. I deny the consequence For faith is the effect of this saving light onely in those that resist not its meek and gentle operation not in those that resist it for in them it produceth not faith but condemnation so we grant all men have not faith hope love nor any of those blessed effects and Vertues of the spirit mentiond Galat. 5. 22. 23. which the Saints alone or the converted onely have but this hinders not but that all might have them the seed which would bring forth these fruits in them did they not oppress it being in them Object 3. Some are said Jude 19. Not to have the spirit Therefore such have no saving light Answ. The word have hath various significations sometimes it signifyes possession enjoyment union and thus all have not the spirit Yea thus none but the Saints have it Other whiles it signifies the presence or in-being of the Spirit in men according to that influence of light and life which prepareth for union and enjoyment and thus all men have the spirit so long as the day of their Visitation remaineth Object 4. It 's said the World cannot receive the spirit of truth because it sees him not neither knows him Therefore c. Answ. The same answer servs For the word receive as well as have is of Various acceptations Thus the World can neither receive nor know the spirit of truth as to union possession and fruition of it But the world that is worldly naturall carnall men may receive the spirit according to that influence which prepareth for union c. for many a wordly and naturall man hath become a child of God But how could any man witness such a change but by receiving the word and spirit of truth while naturall and carnall as it s said as many as received him to them he gave power to become the Sons of God By which receiving here is understood beleeving but there is a more generall receiving of the Spirit by which unbeleevers may come to beleeve
in which thou art happy and rich wanting nothing all thy life long quiet injoying much rest But what shall I do who cohabit with continuall slaughters c. who if I would live in the desert my Lievtenants would not suffer me and though they would being in this state it is not lawfull for me to quit them for how shall I defend my selfe before God who hath assigned me this Lott But thou reverend old man and servant of God for these words of wisedom where with thou hast helped and rejoyced me dehorting me from war receiv thou my presents and despise me not I am affected with kindness honouring wisedom so commanded his servants to bring forth gold severall sorts of array bread and oyle Which Dandamis beholding laughed saying to Alexander Perswade if thou canst the birds about the woods to receive thy gold and sing the better for it but if thou canst not perswade them nor shalt thou ever perswade me to be worse then they I therefore receive no unprofitable present which I can neither eat nor drink nor do I serve soule-hurtfull riches c. Here 's nothing in this desert to be bought with gold For God gives me all things freely c. selling nothing for gold but freely bestowing all good things and even the mind on those that freely accept it c. But the oyle he took and walking about the wood gathered some sticks and kindling a fire he said The Brachmanns have all things being fed by providence into the fire he powred the oyle till it was all consumed sang a hymne unto God Oh God immortall I givethee in all things thanks For thou rulest in all things giving all things abundantly unto thy creatures for their food Thou creating this world dost preserve it expecting the soules which thou hast sent into it that thou mayst as God justify those that have lead a pious life and condemn those that have not obeyed thy laws For all righteous judgment is with thee life eternall prepared by thee Who with eternall goodness shewest mercy unto all He that can doubt from whence these streames and from what Spirit these Doctrines and exhortations slow Whether from Nature or grace and that Evangelicall seems to me to have little skill in things that differ he that can ascribe it to Nature can surely not beleeve nature to be so vitiated and degenerate as it is in mankind he that shall say it proceeds from the devill or enemy of mankind is certainly worse then blind It were worth the while then to know where the Calvinists that acknowledge the cortuption of nature and deny the universality of grace will place it He that shall read Hermes Trismegistus his Divine Pimander translated out of Arabick by the famous Dr. Everard printed in english 1657. and especially his booke or secret sermon in the mount of Regeneration and the profession of silence if he understand what he reads shall without all hesitation say the things there uttered transcend the reach of naturall wisedome and proceed from a more profound source As also his Doctrine in his 12. Booke called Crater or Monas where he doth not darkly preach the Baptism of Christ i. e. of the Spirit which he in his dialect calls the mind Lieupang Emperor of China taught that 't was the part of a great mind to forgive injuries and that the greatnesse of the mind nâ—…ver shines cleareâ—… then where opportunityes of revenge are neglected Demonax taught that we ought not to be wroth with offenders but endeavour to become their amenders to sin saith he is humane but to amend the faults of others is the part of God or of men most near unto him Claudianus taught that we ought to be ready to forgive offenders of our own accord and more ready to lay aside anger then to stirr it up and not refuse reconciliation with any that seek it King the Emperor of China said there is nothing that encreaseth vertue more then the slighting of all sustained injuries Now that these things they taught not out of vain-glorious ostentation nor to be seen and admired of men or for any self-end but purely out of conscience sincere love to God and faith unfeigned may further appear by what follows A certain Indian monk or secluse an ancient man living in a chappell in the Island Calempluy which certain Portugals having robbed of no small treasure they were by this old man sharply reproved and advised if they would escape the just iudgment of God and find mercy and pardon of their sins that their souls might not perish eternally to restore the spoyl they had taken away to pray with tears for forgiveness and as freely to give almes as they would bestow any thing upon themselves Which they promised to do but fearing least their prey might be taken from them they asked him whether there were no arms upon the Island the old man replyed no adding that all that would go to heaven stood more in need of patience to bear injuries then arms to revenge themselves See Ridderus his shamed Christian. The same author gives further an account of the doctrine of one Bertri Herrou an Indian Bramine whom he thus quotes saying when the wicked see a man live well they say he doth it to be honoured of men when they see one that is pure of heart they say it is nothing but deceit and hypocrisy if a man be still and silent these blasphemers say he is mute and dumb if he be but a litle retired from the multitude they say he is a varlet or villain if he sustain injuries they call him coward if he bear ill language they say he is of a base offspring thus turning all good into evil Thus far concerning bearing injuries Now concerning riches hear what he saith if thou pursue not worldly things thou shalt have much satisfaction but if thou do hunt after them thou shalt have much trouble why art thou to no purpose buried in the world Forsake thy love unto the things of this world and place thy love on God if thou could get all that thou canst desire what is it it shall verily have an end And in his soliloquy to his own heart he saith o my heart thou sometimes wanderest through the whole universe becaus thy will is not fixed seeking every where and what 's the reason thou findest not that God that is in thy own heart by which thou mayst attain to salvation the world must have an end what will then be mans life the rich are never satisfied but alwayes covet more and in time they wax old ther 's nothing therfore better then to mind God Though I should loose my honour my money my friends my servants my youth and should have nothing to give any man 't is no matter best then it is for me to have my thoughts upon God alone Thus also taught Seneca saying a great mind never revengeth an injury becaus it is no
good what is That famous Athenian Generall Pericles haveing been upon a time all the day long reviled by a certain man who followed him even to his house at night railing at him was by this noble man so meekly borne that he not only reviled him not again but commanded his servant with his lanterne to light him home Phocion that noble Athenian being unjustly condemned to dye by the drinking after the manner of that countrey a cup of poyson being asked what he would leave in charge to his son answered Nothing but this that he should never so remember this cup as to avenge his death Aristides an Athenian noble and righteous man being banished out of Athens and in order therunto by the magistrats led out of towne a certaine ill-nurtured person ran after him and spit in his face Wherupon the meek man only desired the Magistrats to teach that man for the future to be more mannerly And after he was through envy thus unjustly banished seing his countrey in perill secretly helped it against King Xerxes being the chief occasion of that victory Solon being by one abused who spit in his face nothing moved therat said If a fisher man to catch a small fish bear the sea-water why should not I to catch a man beare this Just so Aristippus when having reproved Dionysius who for it spat in his face said If a fisher man be not afraid of being wet to catch a small fish why should I to catch a whole salmon feare a little sprinkleing The same Aristippus being railed at held is tongue and went his way the Reviler following him said What! Dost thou runn away Aristippus replyed Thou hast power to speak evil and I to forbeare hearing or â—…eding it Dion going from a feast was followed by one railing at him to whom not replying any thing this ill-bred man said to him Dost thou not answer me No quoth Dion not one word So Lentulus spitting in Cato's face the patient man said nothing to him but o Lentulus I must aver to all that deny it that thou hast a mouth Crates having rebuked Nicrodomus the Comaediant he took it so ill that he not only abused Crates in word but so smote him with his sist in the face that he bore the signe of it But Crates did nothing to him onely hung this inscription upon his fore head Nicrodomus made this Euclides being once got into contention with his brother his brother said in truth I shall dye if I doe thee not some mischief or ill turn And I quoth Euclides shall dyâ—… if I be not reconâ—…iled to thee Very noble and savoury was that act of that noble commander Pisistrates towards certain drunken fellowes who once fell upon his wife abusing her with Lascivious words and actions who they coming next day to begg pardon of him for their mistake was so far from avenging this brutish incivility acted towards his wife that he pardoned and dismissed them onely with this sober piece of advice that they should take heed they were no more so drunk All these examples we find alledged by a Calvinist preacher in Rotterdam to the shaming of his pretended Christians by the vertuous examples of these pretended heathens and meer naturall men wherupon he intitles his book Den beschaamde Christen For which the man wee confesse had a great deal of reason for certainly these men shall rise up in judgment against the Christians of this age and fill their faces with shame and confusion enough But how to reconcile these things to their doctrine of natures being so corrupted so defiled that all naturall men are blind and darkened in their understandings dead in trespasses and sinâ—… and unvisited by any new visitation of evangelicall grace is past our skill Surely that doctrine is false these things not good the relations not true or they must say Christ was out when he said Men gather not grapes on thornes nor figs on thistles and that an evill tree can not bring forth good fruit nor corrupt fountain send forth sweet streames G. KEITH B. FURLY Reader IT was my intent to have given the at the end of this treatise the testimonies of severall if not most of the Ancient Fathers of the church so called concerning the universality of the divine spirituall saving illumination imparted by Christ as the eternall Word wisedome and Image of the father to all mankind with not a few testimonies out of many Authors of note of later ages both before and since the Refortion And more especially to have shewed what many of them thought concerning that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiraculum vitarum breath of lives said 2 Genes 7. to be breathed into man by which he became a living soule viz that it is not the soule nor the naturall life thereof but the divine life something of God even the Divine Spirit which finally constituted man the image of God and without partaking of which he could never properly not truely be said to be the image of God of which breath of life many have excellently writ some stiling it the Spirit of God others something of God in man some the Divine soul in contradistinction to the vegetative animall and Rationall soules others the pars or portio superior animae others fundus animae the supream part or portion the fund bottome or center of the soule the guide and director thereof I had also intended to have given here some account of many vitiously translated places of Scripture darkening the Doctrine of the inward light grace Spirit and kingdome of God in the soule so plentifully attested to by the holy penmen of Scripture as also to the establishing the doctrine of the necessity of sin every day houre and moment of this Naturall life which never entered into the soules of these holy men to thinke or publish but these being not at present so perfected as is requisit and this work having layn long on hand I was unwilling to detain it longer So these may upon some other occasion be communicated meane while if any shall please to read Aâ—…hanafius in his booke de Definitionibus and in his 3 Dialogue de Trinitate and 4 Oration against the Arrâ—…ns And Cyrillus Alexandrinus in his treatise upon John lib. 2 cap. 3. lib. 8. c. 47. And in his Thesaurus lib. 4 c. 1. Together with Procopius Gazeus in his Comment on Genesis he will see that our Testimony in that point of the breath of life is no novell doctrine and unheard of but many hundred years since zealously defended by as grave Authors among the Christians as any extant which may serve as a sufficient check to that impudent clamour of Novelty so ordinarily objected by every Ignoramus that never once looked into Antiquity B. F. FINIS Errors to be mended Pag. 11. lin 26. read Argument 1. p. 4. 4. l. 33. r. than p. 45. l. 5. r. preaching p. 49. l. 1. r. Argument 9. p. 71. l. 30. r. or p. 75. l. 15. put out that p. 77. l. 27. put out as l. 35. feeding p. 78. l. 27 r. thy p. 81. l. 28. r. beleev p. 85. l. 30. r. though p. 97. l. 2. r. principle p. 108. l. 2. r. potter power p. 109. l. 1. beleeved p. 112. l. 3. till p. 135. l. 10. r. Reformation * Concerning this image of God in man or Breath of life breathed into man by which he became a living soul see the Testimonies of the Antients especially of Athanasius Cyrillus Alexandrinus Procâ—…pius Gazaus c. some of which may possibly be given at the end of this booke a noble saying and as noble a practise of a great Prinâ—…e
creatures it cannot be said they are the offspring of God but of men it is said they are his offspring Now God is more to be knowne in his offspring that in these creatures which are not his offspring in so much that men may feel after God whose offspring they are But say they God is a spirit and cannot properly be felt To which I say as bee is in himselfe simply hee cannot be felt but as hee is in his expressed image or word hee may to wit in his owne seed wherby the Saints have a most precious feeling and tasting of his love goodnes and mercy and the Wicked when hee pleaseth to touch them have a most sharp peircing feeling of his wrath and indignation against them yet qualified with the mercy of God so long as the day of their visitation remains through which they may seek him and find him unto the salvation of their soules Luke 17. 21. Neither shall they say lo here or lo there for behold the Kingdome of God is within you This Christ spoke to the very Pharisees who were unbeleevers and so is such a plaine proof as a plainer could not be desired yet our adversaries goe about to darken it with their corrupt glosse saying By the Kingdome of God is means the reaching or declaration of the Kingdome and the words within you may be translated among you Answer This glosse cannot hold 1. Becaus no where in all the Scripture can it be demonstrated that by the Kingdome of God is to be understood the externall declaration or preaching of the Kingdome They may alledge some places but to the spirituall mind it will appear that they are not so to be understood 2 Becaus the Pharisees did not question him of the Kingdome of God in relation to this understanding of it as if they had said to him when shall the preaching of the Kingdome of God come for they knew that was come already forasmuch as they did daily hear Christ and the Disciples preach of the Kingdome of God for this was it that they preached as the maine thing and hee gave his Disciples charge mostly concerning this that they should preach the Kingdome of God as near at hand and come and yet more abundantly coming and this Kingdome was also mostly the subject or theame of Christs owne preaching which for most part hee held forth under Parables and figures in great plenty which gave occasion to the Pharisees to have many thoughts of the Kingdome of God as also becaus the Prophets had spoke great things of this Kingdome of God the Iewes and Pharisees were in great expectation of it and conceived it to be some very great and glorious earthly and outward Kingdome that they should enjoy under the Messiah which should come with great observation and outward shew and even the Disciples themselvs had some such apprehensions of this Nature till their understandings were further opened Now Christ here doth plainly declare that the Kingdome of God was not such a thing as they understood nor to come in such away as they expected who looked for it to come without in some great outward appearance but hee pointed them inwards unto it in themselvs That it was to come from within and not from without That it was to spring up from a seed which was sowne in their hearts and according to the coming up and raising and appearing and growth of this seed in mens hearts so should the Kingdome of God come arise appear and be made manifest and so these who waited for it outwardly were disappointed but who waited for it inwardly and sought after it in the divine seed of regeneration came to find it and be partakers thereof therefor Christ taught plainly that the way for people to find the Kingdome and to enter into it was by being borne againe of that divine seed and not by going abroad after them who cry lo here or lo there for the Kingdome of God said hee cometh not with observation or outward shew neither shall they say lo here or lo there for behold the Kingdome of God is within you And wheras they say the words may be translated among you I say the words most properly signifie within you as they are rendred in our English translation now wee are to keep to the most proper signification wher no cogent reason movs to the contrary as here none doth but leads indeed to understand them in you For this Kingdome being an inward and invisible thing and not of this world but of heaven it can no wayes be understood to be among people but in so farre as it is in them the hearts and spirits of men being the proper place of this Kingdome even as the Kingdome of darknes and of Sathan is within and hath its place inwardly in men so the Kingdome of Gods dear Son that is contrary thereunto is within also and through the destruction of the one cometh the other to be built up But say they wee can not conceive how the Kingdome of God it selfe which is righteousnes peace and joy in the Holy Ghost can be within Unbeleevers Answer It can not be within them as sprung up and arisen in the power and glory of it but it can be with in them in a seed and thus the seed of the Kingdome was in them which seed Christ calleth the Kingdome of God very frequently and held it forth much under the figure of a seed The Kingdome of Heaven said he Math. 13. 31. is like unto a graine of mustard seed which a man tooke and sowed in his field which is indeed the least of all seeds c. Now it is very fitly called the Kingdome of God becaus it hath in it what ever is in the universall Kingdome of God incorporated and is a most rich and pure extraction thereof containing therein a measure of all the powers virtues spirits qualities and properties of the whole universall Kingdome which as it springeth up and attaineth unto its due stature in man it doth bring forth and manifest in most wonderfull and excellent variety but of this seed and the figures and parables under which it is represented more afterwards Now when it is said The Kingdome of God is righteousnes peace and joy c. this is to be understood of the Kingdome as it is sprung up from a seed bearing its heavenly fruit which is righteousnes peace and joy c. which wee acknowledge cannot be in Unbeleevers but the seed may be in them yea no man who is an Unbeleever can become a Beleever but through this seed which is sowne in him when hee is an Unbeleever thereby hee becoms a Beleever as hee doth joine to it cleave unto the appearance of God therein 1. Joh. 5. 10. 11. Hee that beleeveth on the Son of God hath the witnes in himselfe hee that beleeveth not God hath made him a lyar becaus hee beleeveth not the record that God gave of his Son