Circumcision yet the Lord had not wholly passed by the Gentils and left them destitute of the Truth or of what might he knowne of him 2. That those of the Gentiles who improved what was given them inwardly from the Lord and kept the Law inwardly delivered unto them were more acceptable unto God then the Iewes who had the outward priviledges of the Law and Circumcision and did not rightly use them so that the Uncircumcision was counted Circumcision and the Circumcision Uncircumcision and hereby hee takes occasion to beat downe the Pride and conceitednes of the Iewes as if they were the only people of God and God were only their God wheras the Apostle saith is hee the God of the Iewes only is hee not also the God of the Gentiles yea of the Gentiles also 3. Rom. 29. And also by this means hee encourageth the Gentiles and preacheth Glad tydings among them to take away all ground of despaire or unbeliefe from them as if the Lord had utterly rejected them becaus of the want of these outward Priviledges bestowed upon the Iewes With which glad tydings hee begins this Epistle shewing First that hee had received Grace and Apostleship to his Brethren for obedience to the Faith among all nations i. e. that all nations might give obedience to the Word of Faith which hee preached which imports a Call from God unto all nations to beleeve Secondly hee sayeth that hee was a Debter both to the Greeks and Barbarians which holds sorth the obligation that was upon him from the Lord who had called him to preach the Gospell unto them then he proceeds to declare what the Gospell was and what was revealed therein both to beleevers and unbeleevers to the just and to the unjust whether Iewes or Gentiles as to them who believed it was the power of God unto Salvation and therein was the righteousnes of God revealed unto the just from Faith to Faith but to them who believed not but wer unrighteous and held the Truth in unrighteousnes therein was the wrath of God revealed against all their ungodlines and unrighteousnes Now in the 19. verse hee answereth secretly an Objection which is to this purpose How is it Paul that thou sayest in the Gospell is revealed the righteousnes of God from Faith to Faith unto the just and also that the wrath of God is from heaven revealed therein against the unrighteous seing the Gentiles have not had the Gospell preached unto them all this tyme by past in which they have lived in their ungodlines and unrighteousnes To this Paul answers That which might be knowne of God was manifest in them for God had shewed it unto them which is as much as to say though the Gospell came not unto them outwardly by the ministry of man yet it came unto them inwardly by the ministry of God himselfe becaus That which may be knowne of God is manifest in them for God hath shewed it unto them So that it is manifest that by this expression That which may be knowne of God and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood the Gospell which is a very significant way of expressing it the Gospell is that which may be known of God by men being that which hee hath made manifest and hath shewed unto them The Word that was in the begining with God in which was life and the life is the light of men which is the true light which ligteth every man that cometh into the world that all through him might beleeve This is that which may or can be knowne of God and no more can be knowne of him but what the Gospell which is the Word of God doth reveal and this Word is the Light of men which lighteth every man that cometh into the world which is not only the Power of God unto Salvation unto every one that beleeveth but is the Power of God unto every one that they may beleeve in the day of their visitation Agreeable unto this is that the same Apostle writeth unto the Colossians 1. cap. 23. that the Gospell has beene preached unto every creature which is under heaven but according to the Greek it is which is preached in every creature under heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creature i. e. in every man as when Christ said to his Disciples preach the Gospell to every creature i. e. to every man in which Gospell has the righteousnes of God beene revealed unto men in all ages and Generations even among the very Gentiles both the just and the unjust to the just therein hath beene revealed from heaven the righteousnes of God from Faith to Faith to the unjust therein hath beene revealed the wrath of God from heaven against all their ungodlines and unrighteousnes who held the Truth in unrighteousnes and this was a righteous thing with God so to doe so that none of the Gentiles but have had the righteousnes of God revealed unto them in rewarding the Just and Well-doers and in punishing with wrath from heaven the unrighteous and evill-doers as it is Rom. 2. 9. 10. Tribulation and anguish upon every soule of man that doth evill both Iew and Gentil but glory honour and peace to every man that worketh good both to Iew and gentile also But by this manifestation of God in the Gentiles our Adversaries deny that the Gospell or any manifestation that is of a saving nature is understood and it hath passed generally among them that it is but some naturall illumination which they have called the light of nature and the Law of nature which flowes from a mans owne mind and understanding as a meer naturall man which is woefull ignorance darknes in them so to doe as may appear from what is already said If no more should be added to refute this their corrupt Glosse Yet I find it with me to ad somethings further for the clearing of this matter and here I give notice to the Reader that whatever this manifestation of God be there is no question or debate betwixt our adversaries and us concerning the Universality of it for they grant that it is given to every man only they deny that it is Evangelicall and of a saving and spirituall nature which I prove it to be for 1. if it wer not Evangelicall and the very Gospell it selfe in an inward ministration it would quite render the words of the Apostle impertinent and contrary to the purpose hee treats of for Paul is here shewing what the Gospell was and what was revealed in it both to the just and the unjust and becaus the unjust among all the Gentiles and Nations had not the Gospell outwardly administred hee shewes they had it inwardly God having shewed it unto them and this hee gives as the cause of what hee had affirmed of the Gospell Now if Paul had understood this inward manifestation to have beene only the naturall Illumination of mans owne understanding hee could not have given it as a
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.
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
cause of what hee affirmed or desined the Gospell to be For the naturall illumination is no part of the Gospell nor doth reveal any part of it and so cannot be given as a cause of what hee affirmed of the Gospell Let the Iudicious Reader weigh and ponder this in the true Ballance and hee wil find it weighty But 2. the naturall Illumination cannot reveale from heaven the wrath of God against all ungoodlines and unrighteousnes of men But the manifestation here spoken of doth so Therefore this manifestation is not the naturall Illumination The first Proposition is proved from our Adversaries owne concession who affirme that the naturall illumination which is in all mens doth not discover all sins but some onely especially those against the second Table as unrighteousnes betwixt men and men for if it did discover all sin then it would discover all duty becaus by the same that I know such a thing to be sin I know the contrary to be a duty and if it did discover al duty then it would things pertaining to the true Faith and Worship of God Which the meer naturall Illumination cannot doe therefore I say our Adversaries grant that the naturall Illumination cannot discover all sin and if it cannot discover all sin then it cannot discover the wrath of God against all sin for that which discovers the one discovers the other yea in so far is sin knowne to be sin as the wrath of God is revealed against it The second Proposition is proved from the Apostles words for saith hee the wrath of God is revealed from heaven against all ungodlines and unrighteousnes of men now these two all ungodlines and unrighteousnes comprehends all sin 3. This Manifestation is said to be a Revelation from heaven Therefore it hath a higher rise then mans owne naturall understanding 4. This Manifestation is said to be that which may be knowne of God which hee had shewed unto them Therefore it is of an Evangelick and saving nature for so is that which may be knowne of God wheras the naturall Illumination is not that which may be knowne of God nether deservs it such a high name for that which may be knowne of God Imports all that can be knowne of him for all that can be knowne of him is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of him Now the naturall illumination is but a very small discovery of him and very darkly so that in these words is plainly held forth that whatever may be known of God of his light life glory goodnes mercy and saving power is manifest in men in a seed or principle which as it is permitted to spring up in them gives them the knowledge of all that is needfull or may be knowne of him and so the words may be translated that which is needfull or ought to be knowne of God is manifest in them Quod est cogâ—…osendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the naturall Illumination discovers neither that which may be knowne of him or ought or is needfull to be knowne of him c. 5. By this Manifestation here mentioned they did clearly see the Invisible things of God even his eternall Power and Godhead as it is said therefor it was not the naturall manifestation or illumination which givs not clearly to see the invisible things of God but very dimly and darkly to apprehend them all the knowledge of mans naturall light or reason concerning the invisible things of God being but an abstractive knowledge gathered from things visible by Inferences and Deductions of the Reasoning Part which is farre from a clear seing of them which is the Intuitive knowledge which the revelation of the Son only giveth 6. By this Manifestation they were left without excuse Therefore it was not a meer naturall illumination I prove the Consequence becaus a meer naturall illumination is not sufficient to render any man without excuse which I thus evince That is only sufficient to render a man without excuse which is sufficient if it wer duly Improved to render him excusable and acceptable unto God But the naturall illumination is not such according to our Adversaries own confession Therfor the first Proposition is manifest to any of sound Judgment for if it wer not hee should have an excuse Viz. the insufficiency of the thing As now if a Master should give to his servant a piece of Mony to improve among Marchands and Exchangers if the Mony wer not sufficient enough so that hee Could not improve it and be approved of his Master when his Master called him to give an account of his Mony Hee could not be without excuse but would have an excuse sufficient Viz. the Insufficiency of the mony But of this more afterwards This manifestation here mentioned is the Truth which they ar said to have held in unrighteousnes verse 18. for which the wrath of God was revealed against them But The naturall Illumination is no where in Scripture called the Truth nor indeed doth it deserve such a Name for that it is corruptible and become very Corrupt and Impure through sin whereas the truth is eternally pure and incorruptible Now by Truth in Scripture is sometimes understood Christ himselfe sometimes the Spirit of Christ as Iohn said the Spirit is truth 1. Joh. 5. 6. And sometimes that heavenly and Divine Seed of Regeneration is called the truth in which the Son and the Spirit is manifest and so it is understood Psal. 85. 11. Truth shall spring out of the earth Now what earth is this but the hearts of the children of men which is the field where this Divine and heavenly Seed is sown which through the preyalence of Error unrighteousnes hath long beene choaked and supprest and laine barren but here is a Prophecy that it shall spring up yea and else where it is promised that it shall fill the Earth and Righteousnes shall looke downe from heaven i. e. the Spirit Light and Life of righteousnes shall influence it from heaven and cause it to grow up and loose it out of its bonds wherin it hath beene so long detained As it is here Rom. 1. 18. they had the truth given them but they held it in unrighteousnes were not obedient to it as Rom. 2. 8. received it not in love As 2. Thess. 2. 10. but resisted it as 2. Tim. 3. 9. and in many other places of Scripture the Truth is held forth to be the very Saving Gift of God which Sanctifieth and begetteth unto God and setteth free from sin and it is joined with things of a heavenly and saving nature as Grace asid Truth Mercy and Truth Peace and Truth Righteousnes and Truth and they who fear God are called Men of truth Exod. 18. 21. and said Christ every one that is of the truth heareth me Joh. 18. 37. And for this end said he came I into the world to witnes unto the Truth by all which cannot be meant the naturall Illumination
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
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
out all from receiving any knowledge from God himselfe whether they belong to that number that is absolutely rejected yea or nay Weigh and consider these things Oh all people and be awakened and roused up out of your slumberings in which your teachers have lulled you that you may once at last perceive these blind guides who deny the Light that is universall and whether they are leading you even into a very pitt of darknes and impiety while they tell you God hath not given to every one of you nay nor to any one of you who may be in a naturall state any thing through which it is possible for you to come out of that darknes and death in which you lye sure when you shall come to any Nobility of understanding you will find that though your teachers say the Quakers teach pernicions principles unto the Nation that indeed wee bring glad tydings unto it Whose principles in the twofold testimony aforsaid as they come to be received and beleived by the Nation will make it a happy and blessed Nation which is now miserable becaus of that ignorance and iniquity that abounds in it By the true faith and beleif of these two principles the nation that is now as a barren wildernes as to fruits of righteousnes would become as the garden and Paradice of God The glory of Lebanon and excellency of Carmell would be given unto it and it would become a married land and nation unto the Lord and so would all other nations through the true beleif and faith of this twofold testimony which hath long beene suppressed and warred against and the few witnesses there of by the Dragon and his followers so that the two witnesses have been slain for three long dayes and a half in asmuch as beside other accounts that this twofold testimony hath not lived and flourished in and among them but hath been always knocked down and slain through the deceit and violenc of earthly minded men who have hated the tru life of Christ and yet for their earthly and selfish ends have made use of the form and words of it which without the life and spirit of Christ is but a dead carcas and as it wer the dead bodies of the slain witnesses which have lain in the streets of Sodom and Egypt spiritually so called that is to say of the fals and Antichristian Sinagogue Babylon the Mother of fornications with her daughters as all thâ—…se are howmuch soever pretending to a Reformation who are not yet come to witnes the true Light Power and spirit of the Gospell to work in them both the will and the deed Now these Marchants of Babylon and bloody Butchers and Murderers of the two witnesses and testimonies of God have traded and made their merchandise of these dead bodies viz. the words and forms of truth after they had slain the life that appeared therein and murdered Gods faithfull Saints who held forth the living testimony of truth and sold them in the streets or market places of the false Church as ever the Butchers doe their flesh in the shambles in the streets of market Towns Cities and Villages Well! the judgement of this great whore is com and is truly begun The spirit of life from God is entred into the two slain witnesses and shall yet more abundantly enter to the affrighting and allaruming all that dwell upon the earth and truly in nothing more can wee rickon upon the raising of the witnesses then in that the Lord God almighty hath raised this twofold testimony that hath been so much opposed and resisted even by them who made a trade of the words which witnesse ther unto and made it to appear and shine forth in great Glory Power and Beauty and raised up many to witnes therefor and thereunto which no deceit nor violence of men or principalities and powers of darknes shall ever any more be able to prevail against This twofold testimony and the witnesses theirof shall prophocy and that not in sackcloth and weaknes as formerly but in their beautifull garments in power glory and dominion to the staining the glory of all flesh and bringing down the pride thereof that the Lord alone and his truth may be exalted Now unto the one of these two testimonies Viz. that of immediate Revelation a large testimony from the Lord hath been given me to bear and somewhat is published on that Subject for the generall service of truth And also as to this other I find it with me to give testimony thereunto and with others of my Dear Freinds in the truth to leave a publick standing Record and testimony unto the truth hereof in opposion to all denyers of it And becaus that many of our adversaries som through ignorance and others through malice prejudice alledge that this our principle concerning the Light c. it s being universally saving as to its nature is the very same which the Papists and Arminians hold who maintaine universall grace therfor I find it fitt to clear this matter for the undeceiving the simple for indeed though the Arminians and Papists also speake of universall grace as given and offred unto all yet the thing is self which is the universall grace as to what it is indeed and in truth and in true manner and way of its operation they both deny and oppose it for asmuch as they both deny that the universall light which is given unto all it the light evangelicall or a light for the faith of the Gospell to rest in therfor they doe not hold it forth as the immediat object of the Christian saith Secondly they deny the way and manner of its operation to be by immediate Revelation Thirdly they say this light coms from Christ but Christ himselfe is not in man in the true seed of Regeneration yea and the tru and reall indwelling of Christ in the divine seed and birth in the very Saints they generally deny as also that this divine seed and birth is a reall substance or that the divine life is substantiall or subsisteth in any substantiall principle of its owne nature and so I say truly that both Arminians and Papists deny the true universall grace as to what it is indeed and as to the true way of its operation and therfor may be justly putt in the roll with others as unskilfull Physicians through their ignorance of and opposition unto this universall medicine and cure which hath truly the vertu to cure all men and all diseases of men and is administred of the Lord unto all wherby it is possible for them to be cured But not withstanding the great cloud of darknes and ignorance which hath been generally over the understandings of people it is to be acknowledged that through the infinite mercy of God som among one and another both Papists and Protestants so called have received som tasts therof and been partakers of its vertu wherby their souls have lived unto God in som measur but under
that men should doe unto you doe yee also the same unto them For this said he is the Law and the Prophets So here is first Adam Secondly Moses Thirdly the Prophets unto Iohn who is a burning and shining light and a Voice crying in the wildernes prepare the way of the Lord. And Moses the Prophets and Iohn or Elias are the forerunners of the Lord in Spirit who cometh after them and yet is befor them all and in them all but as it wer vaild even as Moses outwardly put a vail befor his face becaus the people could not behold his Glory so Christ Iesus both when hee came outwardly into the World and now when hee cometh inwardly in mens hearts in his first appearance putteth on a vail and his Flesh is called that vail and as hee had his Flesh in the outward which was a vail so he hath his Flesh in the inward which is a vail also The Word became Flesh and dwelt in us said Iohn And this inward appearance of Christ in Flesh is his appearance in Weaknes as Naturall and yet Spirituall the Mystery hid within the vail of Flesh or naturall Spirit The Treasure hid in the field the least of all Seeds And this Christ doeth becaus of mens weaknes in the naturall state they are naturall their eye is naturall their ear naturall their understanding naturall And how can that which is naturall apprehend or receive that which is spirituall but as it appeareth in or clotheth it selfe with a naturall medium For Unum quodque quod recipitur ad modum recipientis i. e. Every thing that is received is received according to the manner of the Recipient And this is the body of Christ that is indeed spirituall but for our cause descendeth into a naturall forme or appearance and changing us by and with it selfe ascendeth againe into its spirituall appearance of glory Thus it is sowne naturall but is raised spirituall and thus also wee become changed therby both in the soul and body so as being sowne naturall we come to be raised spirituall And indeed ther was no other way that wee could be made spirituall who were naturall but that Christ Iesus who was and is spirituall should become so to speak naturall Hence hee is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The word in-naturalised or become naturall in us which in it selfe is spirituall This is for our weaknes he must descend that wee may ascend And according to this acceptation of the word naturall wee should not contend with those who call this inward divine light naturall if they did not call judge it so naturall as if it were only a meer naturall humane thing as a property or quality of mans corrupt nature becaus of which their error our controversy is just with them The consideration of this twofold appearance of Christ even inwardly in men should stirre all up not to rest in the first but to presse forward into the second so as to know a dying through his first appearance unto our naturall which is the first Birth and a putting on the spirituall wherin the rising with Christ is witnessed and a 〈◊〉 downe in him in heavenly plases This first appearance or ministration of Christ in men is as a Law-giver answerable unto Moses which Law requireth of men obedience unto it without letting them see or propounding unto them the Seed wherin the ability is received to fulfill the Righteousnes of the Law And indeed at first Man hath no inclination to look after the Seed which is the Elect and promised Seed But he aspireth to doe what is required of him through the Seed and birth of his naturall being But after al that hee so doth or can doe the Law which is light discovers the emptynes and imperfection of it it being not only a shining but a burning light and here man is sore discouraged afflicted and grieved under the sence and sight of his weaknes vanity misery and unrighteousnes This divine and heavenly light in him doth not only discover his best Righteousnes to be imperfect and an unclean thing but it burneth as fire against it to consume and destroy it Therfor is a man to give up the first birth and all the Righteousnes wisdome and glory of it unto death and burning that this divine and heavenly fire may mortifie and burne it to the end that the second or new birth may be attained by which also that which dyed that was naturall and corrupt cometh to be quickned and raised up pure and spirituall And this Christ himselfe taught expressly that a man must deny himselfe and take up his crosse daily and follow him if hee wold be his Disciple And this Selfe that hee is to deny is his first birth whether of unrighteousnes or righteousnes the first birth even with all its Glory Wisdome Righteousnes hee must give up to the crosse which crosse is the very light or life of Christ in him even in its very first appearance which crosseth the naturall birth with its Righteousnes Will and Wisdome and is not given to cherish and strengthen it but indeed to weaken kill and mortifie it and then to raise it up againe not any more bearing the image of the naturall and earthly but of the spirituall and heavenly This denyall and giving up of a mans selfe and the righteousnes thereof unto death is attained by Faith in the Light Life and Spirit of God and Christ the Word and Spirit of Faith 4. And as concerning the sufficiency of this light unto salvation wee doe not understand it in opposition to either the necessity or usefulnes of the outward coming of Christ and his sufferings and death for our sins nor in opposition unto the service and use of any teachings in the outward that come from the Spirit of God or any outward things to be done or practised which his spirit leadeth unto all which is more largely shewed in the third Section which answereth the particular objections wher diverse others things serviceable for clearing the state of the controversy are treated of 5. Nor do we assert that by this light the will of all men nor of any man in his naturall state at all times is so posited liberated or freed from the Power and Captivity of the Devill whose Servant and Vassall man is become in the fall and degenerate state through a voluntary giving up of his members as servants to iniquity as that he can at all times at his owne will and pleasure avert himself from the service of the Devill rescue himself from under his Power and convert himself to and seek God so as to find him but onely then and at such speciall and particular times and seasons as it pleaseth the Lord in the riches of mercy to touch stir and move him by a visitation from on high upon in and through this light both enlightning his understanding inclining his will in the strength power and vertue of which
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
forth some remote Glimpses and flashes as it were but giveth not it selfe to be enjoyed by the soule that is not turned from iniquity and the love thereof unto Righteousnes purity and holines for without these No man can see the Lord in the sweet and comfortable manifestations of himselfe And Lastly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood of men themselvs which very word the Apostle useth to signifie men Eph. 2. 10. And may be applied both to the Saints and to others who are but under convincement and judgement and those preparatory works which goe before a through-conversion who are the workmanship of God in whom or by whom or to whom the Invisible things of God are clearly seene and understood And thus however these words be translated I have shewne that no proof can be gathered from them that the manifestation here mentioned is only that of naturall Illumination I have found my heart drawn forth the more largely upon this place for that it is much misunderstood and wrested by the corrupt glosses of men Argument 4. From Romans 2. Chapter THe same Apostle in this 2. Chapter proceeds yet more fully to hold forth the Priviledges of the Gentiles which they had of God and that they were not so left of him but whoever among them did that which was good a Reward of glory honour and peace was provided for them of the Lord no lesse then for the Iewes and who ever did that which was evill a punishment also was ordained unto the one no lesse then unto the other Tribulation and anguish upon every soule that doeth evill of the Iew first and also of the Gentile but Glory honour and peace to every man that worketh good to the Iew first and also to the Gentile for there is no respect of persons with God vers 9. 10. 11. Then hee comes to answer a weighty objection which might be propounded against what hee said as thus How can the Gentiles be either rewarded or punished seing they have had no Law given them for all reward is in relation unto obedience of the Law of God and all punishment is in relation unto the disobedience thereof To this the Apostle answers that they had the Law inwardly though not as the Iewes had it in an outward administration and according to this Law they should be judged and accused or excused according to their evill or well doing vers 12. 13. 14. 15. Now let it be considered that the Apostle in both these Chapters is speaking of the Gentiles who were under no outward administration either of Law or Gospell as appears by his answers that hee givs unto the Objections aforsaid wherin hee grants that they had not the outward administration of the Lawes and oracles of God but affirms they had that inwardly made manifest in them which God had shewed unto them wherby they were condemned who did evill and justified who did well Now say our Adversaries the Law here mentioned which the Apostle grants that the Gentiles had was but only the Law and light of a mans owne nature and not any principle of light or life that was of a spirituall and saving nature To which I answer The contrary is very demonstrable from the Apostles words as may appear from these following Reasons 1. There was such a Principle in them whereby they did the things contained in the Law Therefore it was a principle of the very saving light and life of Iesus Christ which is that Divine nature mentioned 2. Pet. 1. 4. for by a mans owne nature hee cannot doe the things contained in the Law becaus it is corrupted in the fall and is that evill tree which cannot bring forth good fruit till it be renewed and healed by the vertue of this Divine nature and principle 2. It is evident that this inward principle was the very principle of the Gospell in them in that Paul sayth that God will render to every man according to his deeds in the day when God shall judge the secrets of men by Iesus Christ according to my Gospell i. e. the gospell which hee preached Now if the Gentiles shall be judged according to the Gospell then the gospell behoved in some measure to be manifest unto them for no man shall be judged according to that which is not made manifest it being a most certaine Maxime a law not promulgate doth not oblige and the Law which doth not oblige doth not condemne the transgressors therof and the law that doth not condemn the transgressors thereof can not be a Law according to which they shall be judged But say they By a mans owne nature and the light and power therof though corrupt and degenerat hee may doe somthings required in the Law which are good materially though hee cannot doe them well nor so as to be justified in the doing of them or to receive the reward of eternall life To which I answer But these Gentiles did the things containâ—…d in the Law so that they were excused yea and justified and did receive the reward of Glory Honour and Peace in so doing for said the Apostle even concerning these same Gentiles Glory Honour and Peace to every man that worketh good to the Iew first and also to the Gentile which importeth that some of these Gentiles did work good and also received Glory c. as the Reward therof Now see how abundantly the Apostle clears this matter not the hearers of the Law said he but the doers of the Law are justified vers 13. and vers 14. The Gentiles were doers of the Law forasmuch as they did the things contained in the Law and therefor it followes that they are justified And againe vers 15. hee sayeth they were excused in their minds who did that which was good as they were accused who did evill yea hee proceeds so farre to hoâ—…d forth the Iustification of some of these Gentiles that hee plainly affirmes though they were not Iewes outwardly and outwardly circumcised yet they keeping or as it is in the greek fulfilling the Law their uncircumcision is counted for circumcision and they were Iewes inwardly having the circumcision in the heart and spirit though not in the letter and so had praise of God though not of men By all which it is plaine that the nature here spoken of cannot be mans owne nature which is corrupt but that Divine nature aforsaid wherof such of the Gentiles who were obedient to the Truth inwardly made manifest were partakers and so were justified through faith though they were the uncircumcision as the circumcision was justified by faith also And herein was that great errour of Pelagius that hee affirmed the Gentiles were justified by their owne Nature without the Grace of Christ judging the Nature here mentioned to be mans owne Nature wheras it was that Divine Nature aforsaid that is the very Grace or Gift of Christ. But that the Gentiles could not be justified by their doing the things contained in the
Law they thus argue 1. Becaus the Apostle saith by the works of the Law shall no flesh be justified To which I say By Law there is understood the Law of the first covenant which came by Moses and its true no Justification is by that Law whether it be understood of Moses his outward ministration or of the same ministration of Moses in the spirit wher the Law is writ but in tables of stone till the Seed be raised by which the Law is fulfilled But in divers of these Gentiles the Seed was raised which is that Divine Nature or Birth by which they did the things contained in the Law and so were justified by him who gave them power to fulfill it which if it had not beene there could have beene no Iustification 2. They argue that Paul saith he has proved all both Iewes and Gentiles to be under sin and therfore they could not be justified Answer That is all those both Jewes and Gentiles who did not seek righteousnes in Christ the true light and life inwardly manifested but sought it in other things as the Jewes in their outward performances and the Gentiles in their naturall wisdome Nor can our adversaries deny but that divers Jewes were justified even then and in all ages before there were among the Iewes who were the true Saints and Children of God and sought after righteousnes in the True Principle where it was to be found but its true they were but few in respect of them who had confidence in the flesh and fleshly performances Now if these words of Paul aforesaid that hee had proved all to be under sin hinder not but that some Iewes were justified neither doe they hinder but that some Gentiles were justified also 3. They argue there can be no Iustification without faith in Christ. But these Gentiles had not faith in Christ. Therfore c. Answ. I deny the second proposition for if they did cleave unto and beleeve in the light they beleeved in Christ for hee is the light nor is the outward name that which saves but the inward nature vertue and power signified theirby which was made manifest in them and thus is Christ even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may or must be knowne of God for Christ is only that which may or is to be knowne of him becaus no man knoweth the Father but as the Son reveals him and no man can know more of the Father then hee makes knowne unto them If any object that formerly I understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Gospell and now I understand it of Christ and say how doe these hang together Is Christ the Gospell I answer The Gospell is either taken objectively or declaratively i. e. either as that Divine Principle which is both the object of what is declared and also the spring from which it floweth or as the living declaration therof issuing from that spring And so Christ is the Gospell objectively or that which is declared of by the Gospell and is its object and spring and thus the Apostle saith the Gospell is the power of God unto salvation Inasmuch then as the Divine Power is manifest unto any for Salvation wee doe justly say there is the Gospell preached for that Power doth declare it selfe both in words and works where it is kindly received to be glad tydings which Evangile signifieth and to be the Word of God which Gospell an old Saxone word doth signifie in that language Argument 5. Erom Romans 5. vers 18. IN this Chapter the Apostle doth hold forth a parallell in divers particulars betwixt the first Adam and Iesus Christ the second Adam of whom the first Adam was a figure as it is said vers 14. which parallell doth not run in Relation unto the things which are come upon us through both for they are contrary but in Relation unto the Persons upon which the things are come viz. That as universally as the first Adam hath brought a disadvantage and losse upon all the Children of men so universally hath Christ the second Adam brought a free gift upon them wherby it is possible for them to recover all that they lost in or by Adam and be delivered from any and all the evills which accompanied that losse But as the first Adam brought on the evill upon men by his disobedience on the contrary Christ the second Adam hath brought on the good and free gift of God upon us by his obedience And this is clearly proposed and affirmed in this 18. vers Therfore as by the offence of one said hee Iudgement came upon all men to condemnation even so by the righteousnes of one the free gift came upon all men unto Iustification of life Where note that the word Iudgement is not in the Greek nor any word for it but there is something understood as neither the free gift in this vers But it is manifest the free gift is to be understood as is clear from vers 15. 16. Now what can be more evident for this truth then these words which are as plaine and full a Testimony as any can be desired for this which wee plead for And yet our Adversaries betake themselves to their old corrupt glosse to get an evasion affirming that by ALL in the latter part of the verse is understood not Singula Generum but Genera Singulorum i. e. not all particulars but some of all sorts To which I answer This sheweth their prejudice against the truth who passe from the sence which the words plainly import and seek out another sence to the words not from any necessity but becaus it pleaseth not their corrupt judgement Now what is above said upon the words all and every in the first Argument might suffice here but I shall ad somewhat more which the very place it selfe here adduced giveth an occasion for affording us very good ground to refuse this their corrupt glosse For beside that the word ALL being understood by themselvs in the first part of the verse Universally for all particulars is a good Reason to evince that it should be so understood in the latter part there being no Cogent Reason to the contrary This following consideration doth evidently prove that the second All must be understood as Universally as the first becaus otherwise the Parallell could not hold and the Apostles words would be impertinent as if hee had said as by the offence of one somwhat is come upon all men to condemnation So by the Righteousnes of one somwhat viz. the free gift is come not upon all men nor upon the most of men but upon the fewest unto Iustification of life who cannot but see that this cannot be the sence of the Apostles words for that it quite destroyes the Parallell which is made in Relation to the persons who as they suffered a losse Universally by the first Adam so by the second the grace or gift of God is come upon them wherby they may recover
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
it selfe simply in power vertue Light and life rather then in words for that the soule being in confusion darkness and unacquaintedness with the way of God cannot so easily apprehend it so as to discern it from an imagination as it can apprehend the vertue and life it self and distinguish it from any other thing but afterwards when the ear is well opened and formed words are given and that very distinctly heard and apprehended which are very precious and excellent full of heavenly vertue and glory Argument 5. From the exceeding great usefulness of this truth in order to the gathering of people into the true faith of Christ even to the universall conversion of all Nations As also from the great prejudice of the contrary Opinion in order thereunto THE Scriptures Testimony is Very large and ample that in the latter days there shal be a very great and so to speak universall gathering of the children of men in all nations unto the faith of Iesus Christ and that is it which all true Christians find themselvs much concerned in to pray travell and labour for even the gathering and turning people unto the faith of our Lord Jesus Christ and that holyness and vertue and righteousness may spread and abound in and among them Now what is more usefull and conducible to this universall gathering then this universal principle and what more pernicious and prejudiciall therunto then the contrary hence I thus argue That Doctrine which is most conducive of that universall gathering and conversion of all Nations to faith and holyness is to be imbraced And that which is most prejudiciall and impeditive of it is to be rejected But this Doctrine which holds forth an universal sufficient Evanlic principle is most conducive c. and the contrary most impeditive c. Therefore The first proposition is so clear that nothing needs be added for proof of it And the second is thus proved That Doctrine is most usefull and conducive of holyness c. which informeth unholy and unbeleeving people universally of a principle given them of God through which they may come to beleeve and be made holy And that Doctrine which not onely informeth people of no such thing but plainly denyes any such principle as to the greatest part of men is most prejudiciall and impeditive of holyness c. But so are respectively the aforesaid Doctrines Therefore c. And the thing is indeed most plaine with little reasoning about it For let a man or company of men go forth to preach to a multitude and bid them beleeve in God and Christ become holy righteous and pure and not point at direct them to nor imform them of any principle capacity or power given them whereby it is possible for them to come to beleev to become holy and righteous yea perpetually to be inculcating upon the minds of their hearers in their preachments that they being the messengers of God Ministers and Amdassadors of Christ do certainly know and assure them in the name of God that there is not onely no such principle power or capacity given by God to the greatest part of mankind but that there never shal be any such given them from all eternity God haveing of his owne free-will and pleasure irrevocably determined never to give them any such thing without which it is impossible for them ever to become beleevers holy just and good men And this because they might remaine unholy unjust unrighteous and that remayning so he might magnify his justice in damning them for ever and ever to endless torments without intermission or ceasing Is it not apparent to the weakest understanding that this is no great ready or probable way to become instrumentall to bring people to faith holyness c. but really and indeed to hinder discourage and turn them back would not this be as unreasonable and ridiculous as for a Physitian to come into an hospitall of sick men and tell them he was come to cure them and mean while never produce nor direct them to any medicament that is able to cure them but on the contrary tell them the greatest part of them are incurable and to say the right of it though he beleevs severall of them may be cured yet he knows not which of them nor indeed certainly whether any of them to whom he speaks or no. And yet still cry upon them to be whole to be whole What think yee would not these poore people think this man rather a foole then a Physitian out of his wits rather then a rationall man except they should take him to be some scoffing varlet that made himself merry at their misery and could they possibly take any delight to heare him talk or in the least beleeve that he were like to do them any good This is plainly the case of the nationall Ministers who are still crying to their people be holy be holy be righteous be pure who generally are in their naturall unconverted condition though they have lived all their days under their ministry For these very men that thus cry to them to be holy c. often tell them at the same time that there is no sufficient principle of grace given to any one unconverted or naturall man so far are they from saying it is universall wherby it is possible for him to be converted Pray then what is their ministery good for are they sufficient ministers of any thing but unbelief that turn people who are in darkness to no sufficient thing to lead them out of it Physitians of no value they may wel be called Surely there is no Doctrine more prejudiciall to the setting up of Christs Kingdome among men and none more advantagious for the upholding and propagating the divels then this Doctrine of theirs But they who bring the contrary Doctrine to the nations who ly in darkness wickedness as having received it from the Lord Viz. That Christ the Light of the world hath enlightned them and given them a principle sufficient whereby they may be led out of that state of darkness and wickedness and be quickned and sanctifyed unto God These are indeed messengers of glad tydings to the nations whose feet are beautifull upon the Mountains as not onely bidding them be holy but pointing them to a principle in their own hearts whereby they may so become these bind no heavy burdens upon them as do those that deny this universall principle for what more grievous burden then to put people upon impossibilities They that bear testimony unto this universall principle from the vertue of it felt in their own hearts are like unto those skilfull Phisitians who coming to a company of diseased people should tell them of a substance hid underground even in their own house that is able to cure them if found and duly applyed helping them to dig for it and informing them how they shall find and know it telling them what it is and how they are to use it which whosoever
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
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