THE Universal free grace of the Gospel asserted OR THE LIGHT Of the Glorious Gospel of JESUS CHRIST, Shining forth universally, and enlightening every Man that comes into the World, and thereby giving unto every Man, a day of visitation, wherein it is possible for him to be saved. Which is glad tidings unto all People. BEING Witnessed and Testified unto, by us the People called in derision Quakers. And in opposition to all Denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the Spirit of Truth, according to Scripture Testimonies and sound Reason. With the objections of any seeming weight against it, answered BY GEORGE KEITH.  
Printed in the Year, 1671.   

THE PREFACE.  
THERE be two main and principal things held forth by us, which are as it were the two hinges and fundamental principles, upon which all other things relating either to Doctrines or Practices affirmed by us, do hang, and depend. The first is, that there is no saving knowledge of God, or the things of his Kingdom attainable, but by the Immediate revelation of jesus Christ, who is the Image, Word and Light of the invisible God, in which alone, he can be manifest, unto the Salvation of men. The second is, that this Image, Word and Light, which is Jesus Christ, the Son of the Father's love, doth shine forth in some measure universally, and enlighten every man that comes into the World, and thereby giveth unto him, a day of visitation wherein it is possible for him to be saved. Both which 〈◊〉 they are indeed in the truth, are generally denied, but affirmed by us, which two not withstanding, I may truly say, as they are indeed known and witnessed in the truth, are the chief and principal veins, and arteries, which convey the very Blood, Life and Spirit of the Christian Religion, into the true members of that body, whereof Jesus Christ is the head. And the Lord hath made me plainly to see, why the whole body of every Sect professing the Christian Religion, up and down the world is so lean, barren, dead and empty of that Life, and Spirit, which becomes the true Church to have, and which the true Church had, in the Primitive times, even because of their ignorance of, and opposition unto these two blessed testimonies of truth; and I may boldly say it, never any society of people did flourish, or ever shall, or can, with excellent enduements of either piety, or knowledge, which denyeth these two testimonies of truth, seeing they are the very principal means, and Ordinances of God, which he hath appointed, as through conduits, to convey both Pi●…y and knowledge, and all other heavenly gifts, and blessings unto men, and seeing these are denied, the blessed effect, which would follow, upon the using of them, cannot but be much wanting, as where there is an obstruction, or stop in the principal veins, arteries, and nervs of the natural body, that body cannot flourish, but must needs be a very sick Paralytic diseased body, and near unto death. And for this cause it is, that the whole body of Christendom so called, is in a most lam●…table condition, and death reigns in it, and a thick cloud of darkness fills it, and very few there be, who know by sensible experience, the life, kernel, and substance of the Christian Religion, among all the many professions in it, and that small remnant, who do know any thing thereof, it is very weakly and faintly, and their sight of the things of God, is but like the poor blind man's half sight, after Christ had a little cured him, who saw men, walking as trees, the Reason of all this, has been the ignorance of, and opposition unto these two testimonies v, for the ignorance of the true manner of receiving either Piety or pious and Godly wisdom, which is by way of immediate Revelation, from the Father by Jesus Christ, through the holy Spirit, this hath hindered and stopped the growth and increase of holiness and piety, and the Wisdom and knowledge there unto appertaining as to the Intention, i. e. measure or degree of it in the particular, which otherwise by this time, might have been like the waters of the Sanctuary, at a great height; and again, the ignorance of that other blessed testimony of truth, (concerning the universality of the Light, word, Grace, and spirit of God, towards, and upon all, in a day of visitation, for the saving, and endueing them, with holiness and holy knowlegd and wisdom) hath been a most mischievous hindrance and let, unto the Extension, or spreading of true piety, and knowledge abroad among people in the world. The ignorance of the One I say hath hindered the Intention of it, and the ignorance of the other, its Extension: as may be manifest to any, who will consider these things, were it, but with half an eye. For what can tend so much to the universal gathering of all the nations, Kingdoms, languages and kindreds of the earth, as to hold forth this universal principle unto them all, the Light, which lighteth all and every one of them; and to inform them, that thereby and therethrough salvation is attainable by every one and peace & reconciliation with God, in their belief of the light, and obedience thereunto? And what can more hinder this universal gathering, than that particular, narrow, straitning, limiting, principle, of men, of a pettish narrow heart, and spirit, who say, that salvation never was, is, nor shall be possible unto the most part of men. That God by an eternal decree hath wholly passed them by, and left them in darkness, without any light to shine in their darkness, that can possibly at any time, lead them out of it. Doth not this discourage people, and rather lay a block in the way of their Faith, then to point, ordirect them, unto a pillar and ground of it? Yea doth not this Doctrine, that other being added to it, viz. that immediate Revelation is ceased, lay a much more probable foundation, for any man's unbeleif, and distrust in the Lord's mercy and willingness to save him, then for his faith thereupon? For when any man comes with a call unto them, to beleiv that they may be saved, and therewithal tells them, that God hath left most men, without providing them any power, by which it is possible for them to beleiv may not all begin to doubt, or question, with more ground, then to believe, whether they be the persons, that are thus passed by, of the Lord, yea, or nay? When the Lord said but to his disciples, one of you, shall betray me, they were exceeding sorrowful, all of them, and began 〈◊〉 Question, Master is it, I. How much more than occasion have they to be sorrowful, and to question the very mercy of God, for their salvation, if it be told them, that this mercy is denied not only to a few, but most of men, and to many under the visible profession, of the Christian Religion. And for as much as they say, immediate Revelation is ceased, this shuts out all, from receiving any knowledge from God himself, 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 universal, and whether they are leading you, even into a very pit of darkness, 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 natural state, any thing through which it is possible for you, to come out of that darkness, and death, in which you lie: sure when you shall come to any Nobility of understanding, you will find, that though your teachers say, the Quakers teach pernitions principles unto the Nation, that indeed we bring glad tidings unto it. Whose principles in the twofold testimony v, as they come to be received and believed by the Nation, will make it a happy and blessed Nation, which is now miserable, because of that ignorance and iniquity that abounds in it. By the true faith and belief of these two principles, the nation that is now as a barren wilderness, as to fruits of righteousness, would become as the garden and Paradise 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 been 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 days, and a half, in as much 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 true 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 carcase, and as it were 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 falls and Antichristian Synagogue, Babylon, the Mother of fornications with her daughters, as all th●…se are, howmuch soever pretending to a Reformation, who are not yet come to witness the true Light, Power and spirit of the Gospel to work in them, both the will, and the deed. Now these Merchants 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 faithful 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, do their flesh in the shambles, in the streets of market Towns, Cities and Villages. Well! the judgement of this great whore is come, and is truly begun. The spirit of life from God is entered into the two slain witnesses, and shall yet more abundantly enter, to the affrighting and alaruming all that dwell upon the earth: and truly in nothing more can we 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 witness there unto.) and made it to appear, and shine forth in great Glory, Power and Beauty, and raised up many to witness therefore, and thereunto, which no deceit, nor violence of men, or principalities and powers of darkness shall ever any more be able to prevail against. This twofold testimony, and the witnesses theirof, shall prophocy, and that not in sackcloth and weakness, as formerly, but in their beautiful 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 general service of truth. And also as to this other I find it with me to give testimony thereunto, and with others of my Dear Friends in the truth, to leave a public standing Record and testimony, unto the truth hereof, in opposion to all deniers of it.  
And because that many of our adversaries, some through ignorance, and others through malice & prejudice allege that this our principle concerning the Light, etc. it's being universally saving, as to its nature, is the very same, which the Papists and Arminians hold who maintain universal grace, therefore I find it fit to clear this matter for the undeceiving the simple, for indeed, though the Arminians and Papists also, speak of universal grace as given and offered unto all, yet the thing is self, which is the universal 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 as much as they both deny, that the universal light, which is given unto all, it the light evangelical, or a light for the faith of the Gospel to rest in, therefore they do not hold it forth, as the immediate 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 comes from Christ, but Christ himself is not in man, in the true seed of Regeneration, yea and the true and real 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 real substance, or that the divine life is substantial, or subsisteth in any substantial principle of its own nature, and so I say truly that both Arminians and Papists, deny the true universal grace, as to what it is indeed, and as to the true way of its operation, and therefore may be justly put in the roll with others, as unskilful Physicians, through their ignorance of, and opposition unto this universal medicine and cure, which hath truly the virtue to cure all men, and all diseases of men, and is administered of the Lord unto all, whereby it is possible for them to be cured. But not withstanding the great cloud of darkness and ignorance, which hath been generally over the understandings of people, it is to be acknowledged that through the infinite mercy of God some, among one and another both Papists and Protestants so called, have received some tastes thereof, and been partakers of its virtue, whereby their souls have lived unto God, in some measure, but under much weakness and leannes, yet so, as who have been truly single towards him, have been accepted. For the times of this ignorance, God winked at, but now commandeth all men every where to repent. The night is far spent, and the day is at band, yea it is already dawned, and the true light shineth out of the darkness, which shall run, and spread, and cover the face of the whole earth, with its glory, as an overflowing stream.  
Amen.   

A few words concerning the state of the controversy, and the explication of the Terms.  
1. WHEN we speak of the Light, as given unto all men that they may be saved, and as being sufficient unto all for salvation: by Light we do not simply understand a thing, that hath but this one Property or Quality, of enlightening, or manifesting, as only to give a true understanding of things, and to work out ignorance and error from out of the minds of men, but this light hath life in it, and an universal virtue and power to reach unto the whole man, not only to cure the blindness of his understanding, but the perverseness of his Will, and the depravednes of his affections, it hath not only an enlighting property, but it hath all these other properties as to quicken, to sanctify, to purify, to heal, to mortify, etc. For it being the image of God, it hath its perfections answerable unto those which are in God: so that as in God, there is Light, Life, Love, Goodness, Mercy, Righteousness, Wisdom, Power, etc. So in this light, which cometh from him, there are all these things, by way of participation, or communication.  
2. We do not understand this Light and Grace, or Gift of God, and jesus Christ, as separate from God, or Christ, for that it is as impossible as to separate the beams from the Sun, for God and Christ are one with the light that comes from them forever. Yea as the Father, and the Son are inseparable, so is the light which cometh from them, inseparable from both. And accordingly as we say, there is a saving light from the Father of lights and from jesus Christ communicated unto all men, and which is in all men, so God and Christ are together with this light in all men, present with it, and in it cooperating therewith; for as Christ said, I can do nothing of myself, and my Father worketh hitherto, and I work, so the light which cometh from the Father and the Son, cannot do the work alone, but the Father and the Son, do cooperate therewith, and therein, hence in Scripture every good thing or Motion in any man, is ascribed unto God himself, as immediately present, the immediate Author and Worker of it. It is God that worketh in you, said Paul, and no man can come unto me said Christ, unless the Father draw him, and said Christ concerning himself, without me ye can do nothing, I am the way, the truth, and the life, no man cometh unto the Father, but by me, and also the whole work of man's salvation is ascribed unto the Holy Ghost, the quickener and Comforter. So that this heavenly seed of grace, needeth the continual influence and presence of God and Christ, together with the Holy Spirit to raise it and form it, and concur with it, in the renewing and regenerating of man. But besides this presence and inbeing of God and Christ, which is in all men, unto salvation, in a day of the gracious visitation of God unto them. There is a more speeciall way of the inbeing of God and Christ in men, which is proper only unto the Saints and children of God, who both have God in them, and are again in God by Union, and Christ is form in them, and so they have Christ in them, and they are in Christ, through a heavenly and spiritual birth in which they are one with God and Christ. And of this sort, or manner of in-being, which is by Union, and Christ form within, the scripture speaketh frequently. And doth hold it forth as only belonging unto the Saints, but as concerning this particular, how God and Christ is in all men unto salvation, within a day of the visitation of the love of God unto them, and also how God and Christ is not in all, but only in the Saints and children of God according to a spiritual birth and Union, the third part of this treatise following, in which the objections are answered, doth more fully and largely give an account.  
3. And for the better understanding of the matter in hand, how that the saving and Evangelicall light of jesus Christ hath been communicated unto all men, in all ages and generations of the world, we are to consider the words of the Apostle to this purpose, There are diversity of administrations said he, but one spirit, and diversity of administrations, but one Lord, which diversity of operations and administrations are reducoable unto these two, the law, and the Gospel, or the first covenant, and the second. Which two as they were very distinguishable among the jews, so were they also among the Gentiles. As concerning the jews, they had first, the law, which came by Moses, and secondly they had the grace and truth which came by jesus Christ. The Righteousness of the law, and the Righteousness of faith, and these two, though they were distinguishable yet as they were administered of God, they were not separated, nor divided, but the Gospel lay hid within the law, as within a vail, which the outward Tabernacle did plainly figure, and hold forth. For what did the Holy of Holyes signify, within the outward court, and holy place▪ but the Gospel, and the administration thereof within the law, and its administration? And thus Christ jesus was in the law, and under it, but as within and under the vail and here the light shined in darkness, but the darkness did not comprehend it. The dispensation of the law was as darkness, in respect of the clear dispensation of the Gospel, yet even in this darkness, did Christ jesus the true light shine. And also in, or among the Gentiles universally, there was and is somewhat which by way of proportion, doth answer unto the law, and Gospel, first covenant and second, which was so distinctly held forth among the jews; and, as among the jews, therwas Moses and the Prophets, in the letter, so universally in all men, both jews and Gentiles, there hath been Moses and the Prophets in the spirit, and also Christ: else what can be understood by these words, Death reigned over all from Adam unto Moses? here is an Adam, which related unto all men, both jews and Gentiles, and here is also a Moses that related unto all, which certainly cannot be that individual, or particular man Moses, but a dispensation of God unto men, answerable unto Moses, according to which, Christ said, as concerning men then alive upon earth, long after Moses and the Prophets were dead, they have Moses & the Prophets. And speaking of that universal law of righteousness; whatsoever ye would that men should do unto you, do ye 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 john, who is a burning and shining light, and a Voice crying in the wilderness, prepare the way of the Lord. And Moses the Prophets and john, or Elias, are the forerunners of the Lord in Spirit, who cometh after them, and yet is before them all, and in them all, but as it were veiled, even as Moses outwardly put a vail before his face, because the people could not behold his Glory, so Christ jesus, (both when he came outwardly into the World, and now when he cometh inwardly in men's hearts) in his first appearance, putteth on a vail, and his Flesh is called that vail, and as he 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 dwelled in us, said john. And this inward appearance of Christ in Flesh, is his appearance in Weakness, as Natural, and yet Spiritual, the Mystery hid within the vail of Flesh, or natural Spirit. The Treasure hid in the field, the least of all Seeds. And this Christ doth because of men's weakness in the natural state, they are natural, their eye is natural, their ear natural, their understanding natural. And how can that which is natural apprehend or receive that which is spiritual, but as it appeareth in, or clotheth itself with a natural 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 spiritual, but, for our cause, descendeth into a natural form, or appearance, and changing us, by and with itself, ascendeth again into its spiritual appearance of glory. Thus it is sown natural, but is raised spiritual, and thus also we become changed thereby, both in the soul and body, so as being sown natural, we come to be raised spiritual. And indeed there was no other way, that we could be made spiritual who were natural, but that Christ jesus, who was and is spiritual, should become (so to speak) natural. Hence he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The word in-naturalised, or become natural in us, which in itself is spiritual. This is for our weakness, he must descend that we may ascend. And according to this acceptation of the word [natural] we should not contend with those who call this inward divine light natural if they did not call & judge it so natural, as if it were only a mere natural humane thing; as a property or quality of man's corrupt nature, because of which their error, our controversy is just with them. The consideration of this twofold appearance of Christ even inwardly in men, should stir all up, not to rest in the first, but to press forward into the second, so as to know, a dying through his first appearance unto our natural, which is the first Birth, and a putting on the spiritual, wherein the rising with Christ is witnessed, and a 〈◊〉 down in him, in heavenly plases.  
This first appearance or ministration of Christ in men, is as a Lawgiver, answerable unto Moses, which Law requireth of men obedience unto it, without letting them see, or propounding unto them, the Seed, wherein the ability is received to fulfil the Righteousness 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 do what is required of him through the Seed and birth of his natural being. But after all that he so doth, or can do, the Law, which is light discovers the emptiness 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 sense and sight of his weakness, vanity, misery and unrighteousness. This divine and heavenly light in him doth not only discover his best Righteousness, to be imperfect and an unclean thing, but it burneth as fire against it, to consume and destroy it. Therefore is a man to give up the first birth, and all the Righteousness, wisdom, and glory of it, unto death, and burning, that this divine and heavenly fire may mortify and burn it, to the end, that the second or new birth may be attained, by which also that which died, that was natural and corrupt, cometh to be quickened and raised up, pure and spiritual. And this Christ himself taught expressly, that a man must deny himself, and take up his cross daily, and follow him, if he would be his Disciple. And this Self, that he is to deny, is his first birth whether of unrighteousness, or righteousness, the first birth, even with all its Glory, Wisdom, Righteousness, he must give up to the cross, which cross is the very light or life of Christ in him, even in its very first appearance, which crosseth the natural birth with its Righteousness, Will, and Wisdom, and is not given to cherish, and strengthen it, but indeed to weaken, kill and mortify it, and then to raise it up again, not any more bearing the image of the natural and earthly but of the spiritual and heavenly. This denial, and giving up of a man's self and the righteousness 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, we do not understand it in opposition, to either the necessity or usefulness 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 showed in the third Section, which answereth the particular objections, where divers 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 natural state, at all times, is so posited, liberated or freed from the Power and Captivity of the Devil, whose Servant and vassal 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 own will and pleasure, avert himself from the service of the Devil, rescue himself from under his Power, and convert himself to, and seek God, so as to find him: but only then, and at such special 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 enlightening his understanding & inclining his will, in the strength, power and virtue of which divine touch, the soul 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 themselves up unto it, to obey it, and so are become Servants of Righteousness, do receive at once, a full and sufficient measure, for the whole course of their Lives, but only sufficient for the present state, condition, opportunity, and case, to preserve, protect and defend them from all evil, so that the Creature must be continually exercised in a perpetual dependence and waiting 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 soul out of this dependant, waiting, 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 joh. 1. cap. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, etc.  
IN this Chapter we have a full and clear Testimony both from john the Evangelist and Apostle of our Lord jesus Christ, and also from john the Baptist his forerunnor, concerning this matter.  
john 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 he declareth two things, 1. That general Relation he hath towards all the Creatures, that he is their Maker: All things were made by him. Secondly, that special Relation he hath towards Men, in as much as he is not only their Maker, as of other things, but he is their light. In him was life, and the life was the light of Men: Which words do import very plainly, that he 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 darkness; and so john here doth the work of a true Evangelist, in preaching glad tidings to lost Men, they are dead, but in him is life, they are darkened through the fall, yea and Darkness, as it is Eph. 5. 8. But the life is the light of Men, and the light shineth in darkness. Now Christ was the Life and Light of Men, before the fall, in a more near Relation then of any other visible Creatures, so as that he lived in them, and shined in them, to give them the knowledge of the glory of God in his own face, which is his image in which man was made, so he was the life & light of Men, before men became darkness, and also he is the Light & Life of Men, which shineth in them while they are darkness, to bring them out of it, into his own life and light: But now this darkness, doth not apprehend the light, doth not embrace it, nor enjoy it, hath not fellowship with it so much doth the word [comprehend] import, nevertheless by the workings of the light in the darkness, men may be changed, from being darkness, 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 original light in them, they can apprehend the light, and enjoy it. Light can apprehend light, though dark●…es cannot, by all which it may plainly appear, that john, is in this place holding forth, Christ to be the Light and Life unto Men, more than simply according to natural Illumination, for that had not been to do the work of an Evangelist, or to preach the Gospel unto Men, simply and barely to tell them, that Christ doth enlighten them naturally, as with natural Reason and understanding. The Gospel, whereof john 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 inferior 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 natural unto him, simply as a natural 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 universal fountain and spring of Life, and he is justly called the Life, in all these considerations. But now, to limit, this universal signification of Light and Life, to the 3 inferior degrees of it, & exclude the fourth, which is the Supreme, doth plainly manifest a partial spirit, which is prejudiced against the Truth. Let all the Scriptures be searched, and it will never be found, that Christ is called the Light and the Life simply and barely in Relation, to the natural quickening and Illumination of the Creatures, excluding the spiritual; but rather that the spiritual quickening and enlightening is always mostly pointed at, not excluding the other, as Joh. 11. 25. I am the Resurrection & the Life, he that believeth in me though he ●…r dead, yet shall he 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 spiritual Life, upon Men, and Joh. 8. 12. I am the Light of the world, he th●…t followeth me, shall not walk in darkness, but shall have the Light of Life. Which cannot be understood thus, he that follows me, as I enlighten naturally shall have the Light of Life, which is false, but thus, he that follows me, as I enlighten spiritually, he shall have the Light of Life. Again in that he is called the Light of Men, this is not to be understood particularly of some men, viz. believers, but of all men, both believers and unbelievers, within the day of their visitation, 1. Because it is not said, the Life is the Light of some men, but of men, indefinitely; now an indefinite term signifieth mostly universally, and is always so to be understood, where no sufficient reason, moveth to the contrary. 2. Because john the Evangelist, and john the Baptist much agree in their testimony, now john Baptists testimony was, that he enlighteneth every man. 3. Because this is not only the Light of Believers, that they may more and more believ, but he is the Light of, or unto Unbelievers, in a day of visitation, that they may become Believers, for, many Unbelievers have become Believers. And how? but by the Lighting, whereby the Light did lighten them, in their unbeleef; for when the light first lighteth a man, it findeth him in unbeleef and darkness, and it lighteth him, that he may believe and come out of it, and so 4. If by men here, were only understood Believers, than john could not have said, the Light shineth in darkness, and the darkness apprehended it not; for Believers are not darkness, but light, whereas Unbelievers are darkened, and unbelief is darkness, now the Light shineth in this darkness, to change men, who are darkness, to be Light in the Lord.  
Now followeth john Baptist his testimony of him, There was a man sent from God, who's name was john, the same came for a witness, to bear witness of the Light, that ALL through him might beleiv, and this was his testimony that he was the true Light, which lighteth every man that cometh into the world; His words are such a plain proof, that Christ enlightened every man, so as that he might believ and so be saved, that no words could be desired, more plainly to evidence it, and yet what miserable evasions have men made, who are prejudiced against this precious Truth, to darken it by their corrupt Glosses. 1. Some will have it only to be understood of the light of nature, or a natural light. And if we reply, the words speak of Christ, and Christ is not natural but spiritual, they answer, its true, but yet Christ who is spiritual hath divers manners of enlightenings, he enlighteneth some only naturally, say they, and others spiritually, to which I reply, Granting that he doth enlighten after divers manners, as natural●…y and spiritually: but notwithstanding, all men whom he doth lighten naturally, he doth also lighten spiritually, for that, as is said, he is called light in no place of scripture simply and Barely in Relation to a natural enlightening, excluding the spiritual, I challenge the adversaries to produce one plain and evident proof for it. And again, this were not to do the work of an Evangelist to preach him to every man, as enlightening but naturally, whereas the Apostle received his Commission from Christ, to preach the Gospel to every Creature, (i. e. every man) But besides these reasons prosecuted above, john the Baptists plain words do evince it, that he enlightens every man spiritually, and so as that he may believe; wherefore this is an enlightening of a saving, or salutiferous Nature: For john came to bear witness of him, that all through him might believe. Hence I thus argue, That enlightening, which hath a special Relation to believing, is of a spiritual and salutiferous or saving nature. But this enlightening here mentioned hath a special Relation to beleving. Therefore, etc. The first Proposition is manifest, because the enlightening which is but natural, hath its special Relation, not to faith, but to natural Reason. The second Proposition is proved from john's Testimony, who said, He come to bear witness of the Light, that all might believe through him; Secondly I thus argue. That lightning by which all men might b●…leev, is of a spiritual and saving nature. But this lightning is such. Therefore, etc. The first Proposition is clear, because by no other enlightening, but that which is spiritual and saving CAN any believe. The second Proposition is proved from john's words, He came to bear witness of the light, that all through him MIGHT believe; therefore it was such an enlightening, that all through him MIGHT believe, and so I desire the Reader to take notice of the word MIGHT. Which Imports a Power or ability to believe, so, in somuch as john said, all might believe, its evident, its possible for all to believe. Now to evade this; some reply, that it's said, through him, to wit, john, and not through Christ simply as he enlightens them. To which I answer. 1. Supposing it were to be understood so, through john, yet this doth not in the jest, prove that this enlightening of all men is only natural, whereof I give this most evident Reason. Because by the most powerful natural enlightening, and john both, neither all nor any man, are put into a condition, that they might believe; for, no Ministry of the best of men, with a bare natural enlightening concurring, is sufficient to put men into a condition, that they might believe. But secondly, for them to say, that through him, is to be understood, through john, is but a begging of the thing in Question, and it is more agreeable to the words to be understood of Christ, through whom all might believe without john, but to understand it of john would Imply, as if he were an universal Instrument, so as none could believe, but through him, whereas many have believed, both without the Ministry of john, or any men on Earth.  
Others again, finding the strength of these Arguments, which prove the enlightening here mentioned to be spiritual, and of a saving nature, betake themselves to another evasion, but as groundless, and weak as the former. By every man, say they, is to be understood, not Singula generum, but Genera singulorum, i. e. not all particular men, but some of all sorts of men, for the words [every and all] do sometimes so signify in Scripture. To which I answer. 1. That the words [all and every] do sometimes signify so in Scripture, doth not prove, that they so signify here, unless they could prove that they do always so signify, which is so far otherways, that where in one place they signify some of all sorts, in one hundred of places they signify all particulars. Now, would our Adversaries think it fair, to put this their Gloss upon these words, In Adam all die, i. e. not all particulars; but some of all sorts? But 2. according to that general Maxim of understanding Scripture, which is, that Scripture words are to be understood in their whole Latitude and Extent, where no cogent Reason mous to the contrary. The words then [all, and every] are to be understood of every particular, because no cogent Reason mous to the contrary. It's true, our Adversaries pretend to divers cogent Reasons, the weakness of which we may come afterwards to show. And 3. its evident they are to be understood of all particulars, because john and other Ministers of the Gospel sent of God, preached to all particulars, as they had occasion, whose day of visitation was remaining; and did not offer it unto some, and refuse it to others, which they should have done, if Christ had enlightened but some, and not others; for how could they preach to them, where there was no enlightening from Christ, to answer them, or the end of their Ministry? As now, it were a most ridiculous thing for any men, to offer the things of humane Reason, to Beasts, because there is no Rational Capacity in them; whereby they can receive them, so were it as ridiculous a thing for man to offer the things of faith and salvation to any men, where there is no illumination that is saving and spiritual, whereby they can receive them: And as the Principle of Reason, answers in men, to the things of Reason, so the principle of Faith, which is the Word of faith in men, answers to the things of Faith, and therefore the true Ministers of the Gospel, offer Faith unto all men, there being in all men, some measure of illumination, by which they are capable to receiv it.  
Now, john saith further, he was in the World, and the World was made by him, and the World knew him not; by the World it is manifest he understandeth Men, for that he makes it, a culpable thing, that he 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: therefore according to john, he was in men, who knew him not, and so in them, who did not believe in him, nor receive him; He came to his own, and his own received him not. viz. Those who were his own, 1. by the Right of Creation, 2. by the Right of Donation, all men, yea and all things were delivered unto him, of his Father, and they, to wit all men, were given him, that he might enlighten them, as he is given unto them, for the same, and so distributeth unto them their several Talents, that they might put them to usury, and at his coming to judgement, 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 judea, but I answer, as he came there, and was a light in the outward, which shined gloriously, and yet they did neither know him, nor receive him, so he did come in the inward, in some measure, both then, unto them, and to all others, yea and from the beginning forasmuch as he hath ever been the light of the world, enlightening every man that comes into it, therefore john bears testimony unto him, not only in what he was at present, but in what he had been from the beginning, both what he then was, and what he was to be afterwards. So by his being in the world, and coming unto his own, cannot be simply understood, his coming in the outward, excluding his inward coming. And b●…sides, his coming IN THE OUTWARD, excluding his inward coming could not so enlighten them, that they might believe. But he came, enlightening them so, that they might believe. Therefore his coming outwardly is not simply, nor principally here understood; For to his outward coming the following verses do rather relate. Morover John bare testimony of him, saying, The Law was given by Moses, but Grace and Truth came by jesus Christ, by which it is evident, that john is here preaching Christ, as an universal Light unto all, not according to a natural illumination, but according to that which is saving and spiritual. Grace and Truth, saith he cometh by jesus Christ. And of his fullness, said he, have we all received, Grace for Grace. Now what ALL is this, only the Saints and Believers? No; for if Saints and Believers only received Grace from Christ, than no Unbelievers 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 fullness, it findeth them Unbelievers, and it is given them, while they are such, to the end, that they may be converted from their unbeleef. So then Unbelievers receive Grace, that they may believe, and Believers receive it, that they may believe more and more; yet now some yea many and most Unbelievers suffer not this Grace, which they have received, to have its operation in them, which would change them, and make them Believers, but like the slothful Servant, hide their Master's money in the earth in a napkin; therefore it doth not increase, nor bring forth the fruits of Grace, which it doth in them, who yield & submit 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 verse. 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 sown in barren earth. So the slothful Servant, which hid his Master's money 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, where 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 sown in it▪ yet it suffers it not to spring up; and the Body which receivs good Physic 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 fullness received Grace, but some recei●…e it, no otherwise, than the barren Earth or Womb receivs the Seed, or as the slothful Servant his Talon, and so it proves their condemnation, even as the body, which receiving good Physic, resisting it, and working against it, is killed thereby; Others receive it, so as to yield 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 joh. 3. vers. 16. 17. etc. to 22. compared with joh. 8. 12.  
IN these words. Joh. 3. from v. 16. to 22. Our Lord and Saviour jesus Christ, doth from his own mouth, bear a large and plain Testimony unto this Truth. God (said he) so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life; Whereby he doth show forth, the cause of man's perishing and misery, to be from man's own self, and not from the Lord, for the Lord so loved men, that he sent his Son to save them, but men did not believe in him, whom the Father had sent. Now, that this love of God is universal towards all men, and that the Son is come into all, to be a Saviour unto them, is manifest, in that he saith, God so loved the World, that whosoever believed 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, he means, not all men, but only the Elect. In opposition to which I say. 1. It's but a mere allegation without any ground, for they can show us no place in all the Scripture, where only the Elect are called the World. Indeed, evil men and unbelievers are oft called the World, and sometyms all men are called the World, but no where the Elect alone. But 2. supposing the World were 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 sense, and nonsensical, which were blasphemous to think; For according to that acceptation, the words would run thus, God so loved the Elect, that whosoever of them (Elect) beleeus, should not perish, which is void of sense, forasmuch as none of the Elect, but must believe, and yet the Particle whosoever distributeth those who are understood here, by [the World] into Believers, and Unbelievers, showing that God so loved all, that he gave an opportunity unto them to be saved, by believing, and if they did not believe, their perishing was not for want of the Love of God towards them, but because they did not believe in him, whom God had sent. 3. In that he says, God sent not his Son, into the world, to condemn the world, but that the world through him might be saved; And yet many are condemned, it is manifest that even these who are condemned, had an opportunity once to be saved, and so the Love of God reached once towards them, or else, it might be said, God sent his Son, even mainly and principally to them, for their condemnation. Again, in that he says, This is the condemnation, that light is come into the world, and man loved darkness rather than the light; These two things are plainly held forth, 1. that whoever are condemned, it is for loving the darkness, rather than the light. 2. That the light is come, and hath appeared unto them all who are condemned, for how can any be condemned, for not loving that which never came nor appeared unto them? Again it is plain, that every evil Door, hath had the light appearing unto him, because he is said to hate it. Now he could not hate that, which never appeared nor was manifest, and that is the light which reproveth his evil deeds. Moreover it is also evident, that the light did come unto them, in a way, wherein they could have been saved, because, their condemnation, was, that they did not believe in his Name, but loved the darkness rather. But they could not be condemned, for not believing in that which comes not in a saving way. Again, If every one who believeth not, is condemned, for unbelief than they have had a Law commanding them to believe, for where no Law, is, there is no transgression; which Law, could be no other than the Law, according to the Grace of spiritual and saving Illumination, and not according to a mere Natural enlightening, for no light of a man's own nature, can ever give him a Law to believe. And farther, This Illumination can show, if a man's work be wrought in God, therefore it is spiritual and sufficient to salvation. Again john. 8. 12. He hears a Testimony to the same Truth, I am, (said he) the light of the World, he that follows me, shall not walk in darkness, but shall have the light of life. Now, that he is the light of the world, lighting it according to a spiritual and saving Illumination, is hence manifest, and not according to that which is but natural only: for he alone that follows him, as he doth spiritually and savingly enlighten, hath the Light of Life, or is saved. And as to their evasion, that by the [World] is meant only the Elect, that which is v, doth refute it, and besides Christ said to the Jews, many of whom did perish, and so were Reprobats, While ye have, the light, believe in it, that ye may be the children thereof. But that I may overturn the foundation of this evasion, I say, none are the Elect of God, but in relation, unto believing in the light and loving thereof, and none are Reprobate, but in Relation unto their unbelief, hating and rejecting it, for the Lord never reprobated, or rejected any, but who rejected the Gift of his Love offered unto them, so that whoever are elected, they are elected according to the foreknowledge of God, who did foreknow, or foresee, that they would believe, and embrace the offer of his love, which is jesus Christ, and whoever are Reprobated, are Reprobated according to the foreknowledge of God, who did foreknow, or foresee, that they would reject the offer, and not believe; yet I do not say, that either the Faith of the one, or the unbelief of the other, was the cause of God's Eternal decree, which hath no cause without himself, but this I say, men believing, are the Object of Election, and men disbeleiving and rejecting jesus Christ, are the Object of Reprobation, [not the moving, but the terminating] so that their unbelief is not the cause of God's Decree, but the cause of their Condemnation and destruction, which is decreed. And so in Scripture this gift of the Father's love, the Lord jesus Christ, is said to be disallowed or rejected of men. Now, they could not have rejected him, if he had not come a light unto them, and been truly offered, for none can reject, that which is not offered. And if he was offered, he could be offered, under no less Terms, then making salvation possible to them, for the offer of the Lord doth proceed from a true and real willingness, to give that which is offered; & whoever dare say the contrary, do charge the Lord with hypocrisy and dissimulation, which is blasphemous; but if the Lord hath a true and real willingness to give his Son, unto all, who reject him; Then it was possible for them, at sometime to have received him, for the Lord willeth nothing, that is Impossible, and it is below that infinite Goodness and Nobility of the Lord to offer unto poor men, that which it is Impossible for them to receive, as now it were below all Ingeunity and Humanity in us, to offer Alms unto a poor man, in such a way, as he could not receive it; as, if he were bound in fetters, and we should stand at a distance, and hold it forth unto him, but so as he could not reach it.   

Argument 3. From Rom. 1. v. 18, 19, 20, 21, &c, compared with Col. 1. 23.  
THe Apostle Paul whose Ministry was mostly unto the Gentiles and therefore is called the Apostle of the Gentiles, doth in this Epistle hold forth many things concerning the Gentiles, both as touching the Privileges which they had received from the Lord, and also the use that they made of them, some improved them to advantage, but others, and that for the most part did misimprove them, for which the Lord was provoked against them, to give them up to a Reprobate mind. And this he doth, according to the Wisdom given him of God, to make way for the more abundant Reception and spreading of the Faith among the Nations, which, because of the want of these outward Privileges, that the jews had, were looked upon by the Jews, as outcasts, and rejected of God to whom the preaching of the Doctrine of Salvation, did not belong, which was even the error of Peter, and his brethren generally till the Lord convinced him thereof, by a vision from Heaven. Acts 10. Now, in this Epistle, among divers other things of importance, he declareth these two things, 1. That though the jews had Privileges, in the outward, above the Gentiles, as the Law, and Circumcision, yet the Lord had not wholly passed by, the Gentiles, and left them destitute of the Truth, or of what might he known 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, than the jews, who had the outward privileges of the Law and Circumcision, and did not rightly use them, so that the Uncircumcision, was counted Circumcision, and the Circumcision, Uncircumcision, and hereby he takes occasion to beat down the Pride and conceitedness of the jews, as if they were the only people of God, and God were only their God, whereas the Apostle saith, is he the God of the jews only, is he not also the God of the Gentiles? yea of the Gentiles also. 3. Rom. 29. And also by this means he encourageth the Gentiles and preacheth Glad tidings among them, to take away all ground of despair, or unbelief from them, as if the Lord had utterly rejected them, because of the want of these outward Privileges bestowed upon the jews. With which glad tidings he begins this Epistle; showing First, that he 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 he preached, which imports a Call from God unto all nations to believe, Secondly he sayeth that he was a Debtor, both to the Greeks and Barbarians, which holds forth the obligation that was upon him, from the Lord, who had called him, to preach the Gospel unto them; then he proceeds to declare, what the Gospel was, and what was revealed therein, both to believers and unbelievers, to the just and to the unjust, whether jews or Gentiles; as to them who believed it was the power of God unto Salvation, and therein was the righteousness of God revealed unto the just, from Faith to Faith, but to them who believed not, but were unrighteous, and held the Truth in unrighteousness, therein was the wrath of God revealed against all their ungodliness and unrighteousness. Now in the 19 verse he answereth secretly an Objection, which is to this purpose, How is it Paul, that thou sayest, in the Gospel is revealed, the righteousness of God from Faith to Faith, unto the just, and also that the wrath of God is from heaven revealed therein against the unrighteous, seeing the Gentiles have not had the Gospel preached unto them, all this time by past in which they have lived in their ungodliness and unrighteousness. To this Paul answers, That which might be known of God was manifest in them, for God had showed it unto them, which is as much as to say, though the Gospel came not unto them outwardly, by the ministry of man, yet it came unto them inwardly by the ministry of God himself, because, That which may be known of God is manifest in them, for God hath showed it unto them. So that it is manifest, that by this expression, That which may be known of God, and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is understood the Gospel, which is a very significant way of expressing it, the Gospel is that which may be known of God, by men, being that which he hath made manifest, and hath showed unto them, The Word that was in the beginning 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 believe. This is that which may or can be known of God. and no more can be known of him, but what the Gospel, 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 believeth, but is the Power of God unto every one, that they may believe, in the day of their visitation. Agreeable, unto this is that the same Apostle writeth unto the Colossians 1. cap. 23. that the Gospel has been 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 Gospel to every creature, i. e. to every man, in which Gospel, has the righteousness of God, been revealed unto men, in all ages and Generations, even among the very Gentiles, both the just and the unjust: to the just, therein hath been revealed from heaven, the righteousness of God from Faith to Faith, to the unjust therein hath been revealed the wrath of God from heaven, against all their ungodliness and unrighteousness, who held the Truth in unrighteousness, and this was a righteous thing with God so to do, so that none of the Gentiles but have had the righteousness of God revealed unto them, in rewarding the Just and Well-doers, and in punishing with wrath from heaven, the unrighteous and evil-doers, as it is Rom. 2. 9 10. Tribulation and anguish upon every soul of man that doth evil, both jew and Gentil, but glory, honour and peace to every man that worketh good, both to jew and gentile also.  
But by this manifestation of God, in the Gentiles our Adversaries deny, that the Gospel, or any manifestation, that is of a saving nature is understood, and it hath passed generally among them, that it is but some natural illumination which they have called the light of nature, and the Law of nature which flows, from a man's own mind and understanding, as a mere natural man, which is woeful ignorance & darkness in them so to do, as may appear from what is already said, If no more should be added to refute this their corrupt Gloss. Yet I find it with me to add 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 spiritual nature, which I prove it to be; for 1. if it were not Evangelicall, and the very Gospel itself, in an inward ministration, it would quite render the words of the Apostle, impertinent and contrary to the purpose he treats of: for Paul is here showing, what the Gospel was, and what was revealed in it, both to the just and the unjust, and because the unjust among all the Gentiles and Nations, had not the Gospel outwardly administered he shows, they had it inwardly; God having showed it unto them; and this he gives as the cause of what he had affirmed of the Gospel. Now if Paul had understood this inward manifestation, to have been only the natural Illumination of man's own understanding he could not have given it as a cause of what he affirmed, or defined the Gospel to be. For the natural illumination is no part of the Gospel, nor doth reveal any part of it, and so cannot be given as a cause, of what he affirmed of the Gospel. Let the judicious Reader weigh and ponder this; in the true Balance, and he will find it weighty. But 2. the natural Illumination cannot reveal from heaven, the wrath of God, against all ungoodlines and unrighteousness of men, But, the manifestation here spoken of, doth so, Therefore, this manifestation is not the natural Illumination. The first Proposition is proved, from our Adversaries own concession, who affirm that the natural illumination which is in all men's doth not discover all sins, but some only, & especially those against the second Table as unrighteousness betwixt men and men, for if it did discover all sin, than it would discover all duty, because 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 all duty, than it would things pertaining to the true Faith and Worship of God. Which the mere natural Illumination cannot do therefore I say, our Adversaries grant, that the natural Illumination cannot discover all sin, and if it cannot discover all sin, than 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 known to be sin, as the wrath of God is revealed against it. The second Proposition is proved from the Apostles words, for (saith he) the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, now these two, all ungodliness and unrighteousness, comprehends all sin. 3. This Manifestation is said to be a Revelation from heaven, Therefore it hath a higher rise, then man's own natural understanding. 4. This Manifestation is said to be that which may be known of God, which he had showed unto them; Therefore it is of an Evangelic and saving nature; for so is that, which may be known of God, whereas the natural Illumination, is not that which may be known of God nether deservs it such a high name, for that which may be known of God, Imports all that can be known of him, for all that can be known of him, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of him; Now the natural 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, goodness, 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 needful, or may be known of him, and so the words may be translated that which is needful or aught to be known of God is manifest in them, Quod est cog●…osendum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the natural Illumination discovers neither that which may be known of him, or aught or is needful, to be known of him, etc. 5. By this Manifestation here mentioned, they did clearly see the Invisible things of God, even his eternal Power, and Godhead, as it is said, therefore it was not the natural 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 man's natural 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 far from a clear seeing 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 mere natural illumination, I prove the Consequence, because a mere natural 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 were duly Improved, to render him excusable, and acceptable unto God. But the natural illumination is not such, according to our Adversaries own confession. Therefore the first Proposition is manifest, to any of sound Judgement, for if it were not he should have an excuse, Viz. the insufficiency of the thing, As now, if a Master should give to his servant a piece of Money, to improve, among Marchands and Exchangers, if the Money were not sufficient enough, so that he Could not improve it and be approved of his Master, when his Master called him to give an account of his Mony. He could not be without excuse, but would have an excuse sufficient, Viz. the Insufficiency of the money. But of this more afterwards. This manifestation here mentioned is the Truth, which they are said to have held in unrighteousness verse 18. for which the wrath of God was revealed against them. But The natural 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 himself, sometimes the Spirit of Christ as john 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, & unrighteousness hath long been choked, and suppressed, and lain 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 Righteousness shall look down from heaven, i. e. the Spirit, Light and Life of righteousness shall influence it from heaven, and cause it to grow up, and lose it out of its bonds, wherein it hath been so long detained; As it is here Rom. 1. 18. they had the truth given them, but they held it in unrighteousness, 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 aside Truth, Mercy and Truth, Peace and Truth, Righteousness 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 witness unto the Truth, by all which cannot be meant the natural Illumination, and indeed as concerning the natural Illumination, the Gentiles could not be said to detain IT for they gave but too much way unto IT. And Thereby, sought to find out Wisdom, but could not, for since the fall, the natural light or illumination of man, is exceedingly corrupted, and yet men have loved IT, and set IT up above the Gift of God, and fed upon IT, as if IT had been the Tree of life. And IT hath been permitted to grow, and become a very large Tree but the fruit of IT, is corrupt and Impure, in all natural men, and not good for food; so unrighteousness cannot be said to detain or hinder the growth of the natural Illumination, as it is corrupt, for many men, who are very unrighteous and wicked have much of it, and many times more than the Righteous; so that Christ said, The children of this world are wiser in their generation, than the children of God. Now, the natural Illumination, as it was pure, before transgression, so in them, who come to be purified from transgression it doth become pure; for the Truth purifieth it, and it groweth up under its shadow, and is good unto men, for divers uses, and so unrighteousness hindereth its growth as its pure, but not as it is impure. And this has been the general Loss of men, in that they have still sought after that satisfaction, in the natural Illumination, which they should have sought after, in this heavenly and Divine Principle of truth, and so have miss IT, and seeking Wisdom, have become fools, so as to exchange the truth of God, for a lie, as it is here Imputed unto these Gentiles. Now, as in the Scripture it is said, Poor men are vanity, and Rich men are ally, vers. 13. because they were apprehended and judged to be what they were not; so it may be said, the natural light, or illumination, as it is now corrupted, since the fall, is a Lie, in such an Acceptation, because, it is judged by men, to be what it is not; They love and esteem it more than the Precious Truth, and seek after wisdom and knowledge in it, which is not the true knowledge and Wisdom of God, that makes wise unto Salvation; And of this, the Gentiles were extremely guilty, for thereby they lost any measure of the true knowledge they had received and became vain in their Imaginations, and their foolish heart was darkened, for which cause, God gave them over to a Reprobate mind to do those things which are not convenient, & this is the 8. Reason, why this manifestation is not the natural illumination because through it, God kept them as by a chain, from doing these abominations, which afterwards he gave them up to commit; There was a time, when God dwelled in their knowledge, whereby they knew him, through what he had made manifest of his eternal power in them and he being thus manifest in them, stood as in their way, and withheld them, from doing those things till afterwards, that he was provoked through their unthankfulness, who when they knew him, did not glorify him, even to give them up to a Reprobate mind, not from the beginning, but after much provocation and long suffering of God, and therefore they could not but be under a Possibility, of Salvation before they were thus given up for a man is always under this Possibility, till he be given up to a Reprobate mind or Spirit, so that the Spirit of the Lord ceaseth to strive with him any more.  
But say our Adversaries, This is but the natural Illumination because it is said; the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made; so that what they knew of God, they gathered it but from the creatures, and things that were made, and therefore it was but the Light of nature, or natural Illumination. To which I answer, supposing that by these words, the things that are made, which are according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should be understood the Works of the outward creation, yet it doth not follow in the least, that what they did know, or understand of the invisible things of God, was either merely or principally from or by them. I do willingly Indeed acknowledge that there is a Book of Creation, in which many things of God, which require great consideration, are writ: but I say this book is sealed, and can no more be truly and sufficiently understood, than the Book of the Scriptures, unless that Divine and spiritual Illumination of the Holy Spirit of God, do unseal it, do reveal and open and make known the things that are therein recorded. Now, the Apostle doth not say that they understood the invisible things of God either only or principally, by the things that are made, for before he makes any mention of the things that are made, he speaks of that which may be known of God, which was manifest in them, which God had showed unto them, and so this was a Light to reveal these things of God, which were writ in the Creatures, and as a key to open them up, and as an Interpreter to Interpret those Characters of the Divine Power, Wisdom, and Goodness of God, imprinted in the Creatures. But Secondly, the Words may be no less truly, yea more properly and warrantably translated in the Creatures, or things made, as thus, the invisible things of God are seen clearly in the things that are made, so that they who look upon the Invisible things of God, with the Light of Divine Illumination which proceeds from him, Can and do, see God, and his invisible things, in all the Creatures, or things that are made, so that the Creatures are not in themselves a Veil to hinder the sight of God, from any man, if the Veil of iniquity were but rend off from the Eye of his mind, and that Eye were filled with the Divine Light of God, he could clearly see the Lord and his invisible things, even his Glory, Power, and Majesty in all things that are made, as really as with our natural Eyes we can see visible things in such and such places. Now, I may see a man, in such a place, and yet the place contribute nothing, by way of a cause, to give me the sight of him, so I may see the Lord clearly in Creatures, and yet the Creatures, not be the cause of my sight, and indeed so it is. The Creatures and things that are made of this visible World, God is in them, and filleth them with his heavenly presence, and may be seen in them, by men, who behold, him, in the Divine and Heavenly Light, which proceeds from him; but they cannot be called the cause, so much as by way of either Object, or Instrument, why he is clearly seen. I do not deny, but there is a certain abstractive knowledge of God, to be gathered from the Creatures which are visible, and whereof they may be called the cause, by way of Object and Instrument, but this is not the clear sight of God, being not Intuitive, but abstractive, and so the Creatures cannot administer or afford unto us the clear sight of God, because they cannot exhibit or emit unto us the image of God, but only some Prints and footsteps of him, but the clear sight of God, which is the Intuitive knowledge of him, can only be had in the Son, as he is manifest in the expressed Word and Image, which is the Light that giveth, with open face, only to behold him. Now, though the Invisible things of God may be clearly seen i e, intuitively in the Creatures, yet if the Creatures have no Causality hereof, this knowledge cannot in the least be imputed unto the Creatures, and so not unto any natural illumination, which is either acquired or increased by them. And this is a manifest Reason, why the Creatures of this visible world, can not be said to be the cause of this knowledge here mentioned, because no knowledge we can receive by them, though, but as by Instruments, is a clear seeing of the Invisible things of God, whereas this here mentioned is a clear seeing of them, which might be in the Creatures, but not by them: So that if all Creatures were removed, yea and turned to nothing save only that Creature, which hath this clear sight, yet the Invisible things o, God, could be seen. As now, if I should see clearly some Excellent Object, in, or through Glass, which if the Glass were removed, I could see as well without it, I could not impute any thing to the Glass, as having influence upon my sight: So it is, as to this sight of God, the Creatures are as it were a Crystal Glass, in, and through which the Beauty and Glory of the Lord doth shine, which those who are of a pure mind can see in them, and through them, so that they are no Veil, nor hindrance in themselves, and yet they are no cause of this sight neither; for if they were removed yet the Lord could be seen. Now, I shall not say, that all these Gentiles had such a sight of the Invisible things of God, as to have these Immediate manifestations of his Love, joy, Peace, Goodness, and Excellency, which the Saints have, but there is a Manifestation of God, which is in a mixture of Wrath and Mercy, judgement and Compassion, that the Lord administers unto men, before their conversion, in order thereunto, through which he appears in them as a Consuming fire, and yet not wholly to destroy, but to purify them, and consume the iniquity; Which Manifestation cannot be imputed unto the Creatures without, but is inwardly felt, and seen: And such a Manifestation had these Gentiles, and in some measure every man that comes into the world, otherwise he could not be left without excuse, if he had not clearly seen somewhat of the Invisible things of God, even his Eternal Power and God head revealing his wrath from Heaven against all ungodliness and unrighteousness which is called a clear sight, in respect of the Wrath and judgement of God, made manifest in them, because of sin. And thus far, every Eye shall see him, who have pierced him, that is to say caused the Seed to suffer in their own particulars. But 3. By [the things that are made] (if any man will so translate the words) may be understood those things which are inwardly made, those marvellous works of the Lord, which are wrought in men's hearts, both of Judgement and Mercy; through the appearance of God, and the Revelation of his almighty arm and power, in that Heavenly and Divine Principle of his own Seed, by which indeed the Invisible things of him, are clearly seen; And until a man come to see the Lord, in the things that are made of him, in himself, he can never see him, in the things that are made without him, which gave occasion to many of the Gentile Philosophers, to bid people, seek God within themselves, as Seneca said, Intra te quere Deum, i. e. Seek God within thyself. But now, if a man would seek God within himself, and desire to see him clearly and enjoy him, he must seek him, in the Divine Seed, and in the things that are made, therein, and thereof, he must seek him, in the righteousness, purity, holiness, meekness, and temperance, which spring up in the Divine Seed, and are the works of God, and the things which are made, by which he is clearly seen, and also enjoyed and possessed, for this Seed and the Birth thereof, by the springing up of these Heavenly powers and virtues, which issue there from, Can and doth truly represent the Divine, P●…wer, a●…d God head, being the express Image of God. This hath been the Lamentable loss of many, who have sought God, even within themselves, that they might see him, and enjoy him, but have sought him, in the natural illumination, and in the perishing and corruptible thoughts and imaginations, & willings, & run of their own hearts, which are a Veil to darken and blind the Eye, instead of helping it to see him, whereas they should have sought him in the Divine Seed, which generally they set at naught, for it has been the stone, that the builders in all ages have despised, and trod upon, and held it in unrighteousness, but to us, who believe it is precious, and therein, and thereby we have seen those things of God, which are too wonderful for us to declare. Now, where these heavenly and Divine works of Truth, and Righteousness, and Holiness, are made and brought forth in the Divine Seed there the Lord hath his Throne, which is as it were built of these heavenly materials, these Saphires, and Carbuncles, and Precious stones, according to which it is said, Psal. 89: 14. I●…stice and judgement, are the habitation of his Throne, and Mercy and Truth shall go before his face. For here, doth the Glory of the Lord manifest itself▪ as the Heavens; here is the Lord seen, and tasted, and enjoyed, as he is all sweetness, all love, all meekness and gentleness, his Anger, and Wrath, and severity being turned away, which was manifested in the day, when Iniquity had power in the heart. But as David said, If I go up to Heaven, thou art there also. Now, as the heart, where Righteousness, and Holiness, Purity and humility have place, doth represent Heaven, wherein God dwelleth and revealeth himself in most sweet and comfortable manifestations, so the heart where unrighteousness, unholiness, pride and impurity etc. have place, doth fitly represent Hell, yet even in this Hell, God is, and doth make his Invisible power and Godhead clearly to be seen therein, but not in the sweet and comfortable manifestations aforesaid, but in such as are very dreadful and terrible, as a consuming fire, to devour the Adversary. As an angry and Jealous God all anger, all wrath, all severity and justice, and no otherwise, to be Immediately seen till iniquity be turned from, only unto whom the day of their visitation yet remains, the mercy and Compassion of the Lord doth let forth some remote Glimpses, and flashes, as it were, but giveth not itself to be enjoyed by the soul that is not turned from iniquity, and the love thereof unto Righteousness, purity and holiness, for without these, No man can see the Lord, in the sweet and comfortable manifestations of himself. And Lastly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood of men themselves, which very word the Apostle useth to signify 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 go 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 seen, and understood. And thus, however these words be translated, I have shown, that no proof can be gathered from them, that the manifestation here mentioned, is only that of natural 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 Privileges 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 less than for the jews, and who ever did that which was evil, a punishment also was ordained, unto the one, no less then unto the other, Tribulation and anguish upon every soul that doth evil, of the jew first, and also of the Gentile, but Glory, honour and peace to every man that worketh good, to the jew first and also to the Gentile, for there is no respect of persons with God. vers. 9 10. 11. Then he comes to answer a weighty objection, which might be propounded against what he said, as thus, How can the Gentiles be either rewarded, or punished seeing 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 jews had it, in an outward administration, and according to this Law, they should be judged, and accused, or excused, according to their evil 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 Gospel, as appears by his answers that he givs, unto the Objections v, wherein he grants, that they had not the outward administration of the Laws and oracles of God, but affirms they had that inwardly made manifest in them which God had showed unto them, whereby they were condemned who did evil, 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 man's own nature, and not any principle of light, or life that was of a spiritual 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 jesus Christ, which is that Divine nature mentioned 2. Pet. 1. 4. for by a man's own nature, he cannot do the things contained in the Law, because it is corrupted in the fall and is that evil tree, which cannot bring forth good fruit, till it be renewed and healed by the virtue of this Divine nature and principle. 2. It is evident, that this inward principle was the very principle of the Gospel in them, in that Paul saith that God will render to every man, according to his deeds, in the day when God shall judge the secrets of men, by jesus Christ, according to my Gospel, i. e. the gospel which he preached. Now, if the Gentiles shall be judged according to the Gospel, than the gospel 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 certain Maxim, a law, not promulgate doth not oblige, and the Law, which doth not oblige, doth not condemn the transgressors thereof, 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 man's own nature, and the light and power thereof, though corrupt and degenerate, he may do somethings required in the Law, which are good, materially, though he cannot do them well, nor so as to be justified in the doing of them, or to receive the reward of eternal life. To which I answer, But these Gentiles did the things contain●…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 jew first and also to the Gentile, which importeth, that some of these Gentiles, did work good, and also received Glory, etc. as the Reward thereof. 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, verse. 13. and vers. 14. The Gentiles were doers of the Law, forasmuch as they did the things contained in the Law, and therefore it follows that they are justified. And again vers. 15. he sayeth, they were excused, in their minds, who did that which was good, as they were accused, who did evil; yea he proceeds so far to ho●…d forth the justification of some of these Gentiles, that he plainly affirms, 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 plain, that the nature here spoken of, cannot be, man's own nature, which is corrupt, but that Divine nature v, whereof 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 error of Pelagius that he affirmed the Gentiles were justified by their own Nature, without the Grace of Christ; judging the Nature here mentioned to be man's own Nature, whereas it was that Divine Nature, v, 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. Because 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, where 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 fulfil it, which if it had not been, there could have been no justification. 2. They argue, that Paul saith, he has proved all, both jews and Gentiles to be under sin, and therefore they could not be justified. Answer. That is, all those both Jews and Gentiles, who did not seek righteousness in Christ, the true light and life inwardly manifested, but sought it in other things, as the Jews, in their outward performances, and the Gentiles in their natural wisdom. Nor can our adversaries deny, but that divers Jews were justified, even then, and in all ages before, there were among the jews, who were the true Saints and Children of God, and sought after righteousness, 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 he had proved all to be under sin] hinder not but that some jews were justified, neither do they hinder, but that some Gentiles were justified also. 3. They argue, there can be no justification, without faith in Christ. But these Gentiles had not faith in Christ. Therefore, etc. Answ. I deny the second proposition, for if they did cleave unto, and believe in the light, they believed in Christ, for he is the light, nor is the outward name that which saves, but the inward nature, virtue and power, signified theirby, which was made manifest in them, and thus is Christ even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which may or must be known of God, for Christ is only that which may or is to be known of him, because no man knoweth the Father, but as the Son reveals him, and no man can know more of the Father, than he makes known unto them. If any object, that formerly I understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Gospel, and now I understand it of Christ, and say, how do these hang together? Is Christ the Gospel? I answer. The Gospel 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 thereof, issuing from that spring. And so Christ is the Gospel objectively, or that which is declared of by the Gospel, and is its object and spring, and thus the Apostle saith, the Gospel is the power of God, unto salvation. Inasmuch then, as the Divine Power, is manifest unto any, for Salvation, we do justly say, there is the Gospel preached, for that Power doth declare itself, both in words and works, where it is kindly received, to be glad tidings, which [Evangile] signifieth: and to be the Word of God, which [Gospel] an old Saxone word doth signify in that language.   

Argument 5. Erom Romans 5. vers. 18.  
IN this Chapter the Apostle doth hold forth a parallel in divers particulars, betwixt the first Adam, and jesus Christ the second Adam, of whom the first Adam was a figure, as it is said vers. 14. which parallel 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 loss upon all the Children of men, so universally hath Christ the second Adam brought a free gift upon them, whereby it is possible for them to recover all that they lost in, or by Adam, and be delivered from any, and all the evils which accompanied that loss. But as the first Adam brought on the evil 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. verse. Therefore as by the offence of one (said he) judgement came upon all men to condemnation, even so, by the righteousness of one, the free gift came upon all men unto justification of life. Where note, that the word [judgement] is not in the Greek, nor any word for it, but there is something understood, as neither the [free gift] in this verse. 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, than these words, which are as plain and full a Testimony as any can be desired, for this which we plead for? And yet our Adversaries betake themselves to their old corrupt gloss to get an evasion, affirming that by [ALICE] 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 showeth their prejudice against the truth, who pass from the sense, which the words plainly import, and seek out another sense, to the words, not from any necessity, but because 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 add somewhat more, which the very place itself, here adduced, giveth an occasion for, affording us very good ground, to refuse this their corrupt gloss; For beside that the word [ALICE] being understood, by themselves, 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, because otherwise the Parallel, could not hold, and the Apostles words, would be impertinent, as if he had said, as by the offence of one, somewhat is come upon all men to condemnation, So, by the Righteousness of one, somewhat (viz. the free gift) is come, not upon all men, nor upon the most of men, but upon the fewest, unto justification of life; who cannot but see, that this cannot be the sense of the Apostles words? for that it quite destroys the Parallel, which is made in Relation to the persons, who, as they suffered a loss Universally by the first Adam, so by the second, the grace or gift of God is come upon them, whereby they may recover it, as Universally, and so the Parallel runs betwixt universal and universal, and not betwixt universal and particular, and it is contrary to the nature of Parallels to be narrower one way then another.  
But say they. The Parallel holds thus; That as all in the first Adam, or who are begot of him, do receive hurt, and judgement is come upon them all to condemnation, even so the free gift is come upon all, who are in the second Adam, and are begot of him, unto justification of life. And thus, as Adam is the head of all sprang from him, so Christ the second Adam is the head of all sprang from him; who conveyeth life and spirit, unto them all, As Adam hath conveyed death, unto all, who are come of him, by ordinary generation. To which I answer. The free grace or gift, which cometh by the obedience of Christ, doth not find any of the children of men, in Christ, or begot of him, according to the new birth, for when it first cometh upon them, it findeth them without God, and without Christ in the world, with Adam, in the fall, and therefore the Parallel can not run, according to what is alleged above, as to say, even so the free gift is come upon all, who are in the second Adam, and are begot of him, for none are in him, nor begot of him, upon whom the free gift first cometh, but it cometh upon Unbelievers, that thereby they may become Believers, and upon the Unbegotten, that thereby they may be Begotten, and upon them, who are out of him, that thereby they may come to be planted in him. And as to what is said, of Adam's being the head of all, as they are come of him, and of Christ his being the head of all come of him, it holds good. But this further is to be considered, how Christ is the head of men, for sometimes he is called the head of the body, which is the Church, and sometimes the head of every man, as it is 1. Cor. 11. 3. Now after what manner did Christ become the head of his Church, who are the Saints? not by finding them Saints, when he first came unto them, and so joining them unto him, as finding them, a suitable body for such a Head. No, no, for he found them, not Saints, but ungodly and unrighteous, and he was given of the Father, as a head, full of Grace and Truth, to beget them, to be the Saints and children of God, that so they might be a suitable body for him, as their head. And thus he is the Head of the Saints by union, and comunion, they are joined to him, and receive life and spirit from him, as the Members do from the Head, and they do serve and obey him, as their Head, and thus, he is the Head of none but the Saints. But again the jure, i. e. of right, he is the Head of every man, whom every man ought to receive, and acknowledge for his Head, and give obedience thereunto, as the Members do unto the Head, and therefore it is, that the whole world shall be judged by jesus Christ, and who have received him, as their Head, shall receive the reward of eternal life, and who have not received him, but denied that obedience and subjection to him, which the Members owe to the Head, shall be punished with everlasting destruction, because of their rebellion and disobedience. Now there is such a mutual Relation of duty, betwixt the Head and Members, that as the Members are bound to serve and obey the Head, so the Head is bound to convey that influence of life and spirit, unto the Members whereby it is possible for them, to do all things, which the Head requires. And from hence I thus argue, Seing jesus Christ is the Head of every man, de jure. i e. of right, and is given of the Father, to be the head of all men, and hath received that power and authority from the Father, to be the head of all men, de Jure, Therefore he is bound, from the Relation he hath unto all men, even all particulars, as their head, to convey that influence of life and spirit unto them, whereby it is possible for them, to do all things he requires of them. And consequently the free gift is conveyed unto them, whereby it is possible for them, that they may be saved, and so he is justly called the second Adam, in that he is the Head of all men, from whom a spiritual seed is conveyed unto all men, even as the first Adam was the head of all men, from whom a natural seed was conveyed.  
But say they, If the free gift had come upon all particulars, than all would have been justified. 1. Because it is said, that the free gift is come upon all unto justification of life. 2. Because, by the disobedience of the first Adam, condemnation is come upon all, and therefore, if the free gift is come upon all particulars, than justification is come upon all. Answer, to the 1. because it is said, the free gift is come upon all, unto Justification of life, it will not follow, that Justification itself is come upon all, for it is not said, Justification is come upon all, but the free gift is come upon all unto justification, which imports that justification is the effect which the free gift would produce were it received by faith, but now all do not receive this free gift by faith, and therefore it doth not produce this effect in all. And to the 2. I answer, denying that by the disobedience of the first Adam, simply, condemnation is come upon all, for the Scripture doth not say so, but thus, there is somewhat by his disobedience come upon all unto condemnation, which somewhat is the seed of sin, that is transmitted from Adam to all his natural posterity, and doth produce condemnation as its fruit and effect, where it is obeyed, and yielded unto, and suffered to spring up, but in none else.  
Morover the Apostle saith, that where sin did abound, grace did much more abound, but if grace hath not come upon all, as universally as sin, Viz. the seed of sin aforesaid, than grace should not have so much abounded. But now it hath much more abounded, or superabounded, which therefore it is justly said to have done, inasmuch as it hath given to every man that comes into the world, a possibility to overcome sin, and the power thereof, for that which is able to overcome in all, is more superaboundant than that which is overcome, or may be overcome in all. And though this seed of Grace and of Righteousness suffer in many for a time, yet in due time, the Lord will raise it up in all, and crown it with dominion, over all, unto the Salvation of all, who have received it in saith, but for the everlasting destruction of them who did not believe, nor were obedient thereunto.   

Argument 6. From Rom. 10.  
THE Apostle Paul in this 10. Chapter, doth again fall upon this Subject to compare the jews and the Gentiles together, showing that the Gentiles were not so cast off, but that, as to what was the main and principal thing, To wit the word of faith, the Gentiles did share with the jews, and that whoever among the Gentiles did believe and call upon the name of the Lord were saved, no less than the jews, for (said he) there is no difference betwixt the jew and the Greek, for the same Lord over all is rich unto all that call upon him, and whoever believeth on him, shall not be ashamed. Now in the 3. and 4. Chapter, he giveth the Reason, why the jews, who sought after Righteousness did not attain it, even because they sought it not in Christ, but in the Law, and the legal ministration, whereas God had not appointed that for Righteousness but to point unto Christ who is the end of it, for Righteousness, unto every one that beleeus, vers. 5. And this he proveth, Viz. that Christ is the end of Law for Righteousness, from Moses words, Deuter. 30. showing that by that word of faith, which Moses said was nigh unto the jews, 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 he could not have brought Moses words as the Reason, or proof, why Christ was the end of the Law, as here he doth. Again, he affirmeth for a man to say in his heart, who shall ascend into heaven, were to bring down Christ from above, or to say, who shall descend into the deep, were to bring him up from the grave, which cannot be, whereby it is manifest, that by the word he understands Christ, whom he calls the word of faith, which he and his Brethren did preach. And so they preached him, nearer unto men, than 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 souls, according to what Christ said, he that eateth 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 soul, for he is as nigh unto thee, as thou canst desire him, as the very meat when it is in thy mouth, yea he is yet noarer, Even in thy heart for now the meat may be put into the mouth and yet because of weakness, or some Impediment in the body the virtue & strength of it may be hindered to go unto the heart, for the strengthening & comforting or quickening of the same, & so though it were in the mouth, yet a man might die, as being so weak, that he could not draw the virtue of it into his heart, and indeed so it is, with us men, in the unconverted state, we are in such an impotent condition, to do any thing for our selus, that if life and virtue from God, were not brought so near us, as to be put in our very hearts, we could not live, for we are not only weak, and sick, but we are dead in sins, and trespasses, and this is the wonderful mercy of the Lord, that he hath brought this bread of life as near us, as is possible for our quickening and salvation, he 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 where the heart doth receive it, so as to unite therewith, it not only becometh life unto the heart, so as to fill it with pure Heavenly refreshment and joy, and with most excellent and Heavenly breathe, thoughts, desires, and meditations, concerning the Mercy, Goodness, Power, and Love of the Lord, and of his Wisdom, Righteousness Purity and Holiness, or whatever else it tasteth of, and enjoyeth in him, but also becometh a most abundant wellspring of life unto the mouth, whereby it is opened, after a marvellous manner, to utter and express the thoughts and feellings, and joys of the heart, in living words, which are spirit and life, having of the very virtue 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 quickening the dead and for refreshing and building up the living yet more abundantly, in the power of that life which has quickened 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, therefore 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 privilege of the Gentiles, no less then of the jews, to have this word so near unto them, as to be in the mouth and in the heart. The Apostle doth plainly affirm, and so that the Gentiles who believed, were saved, no less than the jews for saith he, There is no difference betwixt jew or Greek, 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 Gospel, is most evident from the Objection framed by the Apostle vers. 14. 15. and his Answer thereunto. The Objection is occasioned by Paul's saying, that the Gentiles, 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 believed. And if it should be replied, that some of them did believe, The Objection is, How shall they believe in him, of whom they have not heard. And if it be replied, they have heard, the Objection remains, How shall they hear without a Preacher? and if it be replied, they have had a Preacher, the Objection in the last place is, who, or what Preacher hath been sent to them? for how can they preach unless they be sent? As it is written, How beautiful are the feet, etc. Hereunto the Apostle doth not reply that Preachers have been outwardly sent unto them, for at this time, The Gospel, as to its outward administration had not gone over all the world, but this he givs for the direct and positive Answer, But they have not all obeyed the Gospel, etc. So then, faith come by hearing, and hearing by the word of God. So he grants that they could not believe without hearing; and that they could not hear without a Preacher, which Preacher he 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 hearing by the word, even that word which was in their mouth, and in their heart, therefore he adds, But I say, have they not all heard? Yes verily, the sound went into all the earth, and their words into the ends of the world, which words he citeth out of the 19 Psalm, where they are understood of that Universal language, which the Heavens and Firmament, Day and Night hath unto all men, even all particulars without exception, and are not cited by him, for that end to prove, that the visible creation did preach the Gospel unto them in the living clear & powerful Ministration thereof, for that it cannot do; but he maketh use of them, by way of allusion, to signify, that as Universal, as the language of these creatures was unto men outwardly, even so universal was the language of this Word of faith, which is Christ, the Messenger of the everlasting Covenant sent to preach unto men, in the inward, even unto all without exception of any, so that all among the Gentiles have heard this Word, both Believers and Unbelievers. Now as concerning the Believers, it is certain, for how could they believe in him, of whom they had not heard, and concerning Unbelievers, it is as evident from the Apostles words, who saith, They have not all obeyed the Gospel, for Esaias saith, who hath believed our report? Now Mark, the Apostle doth not say, They have not all obeyed the Law of nature, or the Light of nature, but they have not all obeyed the Gospel, so that the very Gospel has been preached unto all, otherwise they should never have been charged with not having obeyed it. Again he saith, But have they not heard? Even that which they disobeyed, to wit the Gospel? He answereth, Yes verily, their sound went into all the earth, and their words unto the ends of the world; alluding, as is said, unto that Universal language of the Heavens and Firmament, Day and Night, which speaks not only unto some of all sorts of men, but to all particulars, so that this Word hath had its language not only unto some of all sorts, but Universally unto all and every particular, otherwise the allusion, unto the words of the 19 Psalm, had been impertinent.  
Moreover the Apostle proceedeth to show, how the Gentiles, who followed not after Righteousness, had attained to Righteousness, even that of faith, and yet the jews miss of it, of which as he gave the reason, in the close of the last Chapter, why the jews miss of it, Viz. Beealls they sought it not by faith, so in the close of this 10. Chapter he further adds, that notwithstanding all the high thoughts, the jews had of themselves, as if they were the only elect people of God, and the Gentiles, cast of, that the Lord had said long ago, I will provoke you to jealousy by a people that are no people, and by a foolish nation I will anger you And that Esaias is so bold, as to affirm, that the Lord was more readily found of the Gentiles, then of the jews, for of the Gentiles he saith, I was found of them that sought me not, but to Israel he saith, All the day long I have stretched out my hands to a rebellious and gainsaying people. So that though the Jews weremuch seeking, and ask, and praying, yet they did not find the Lord, because it was but in hypocrisy, they were in their hearts a gainsaying and rebellious people, whereas the Gentiles many of them had not such a show of external devotion, and Prayers, but were more righteous in heart before the Lord, and so did more readily find him, and know him, yea and did more readily receive the testimony of truth as it was outwardly published by the Apostles, than did the jews notwithstanding all their great Profession. Oh that the late Professors could read their figure in this, at this day. Some may object, that it's said, there's no difference betwixt jew and Gentile, but the same Lord is rich unto all that call upon him, which would seem to import, that such a rich mercy, as the grace of God, is only given to Believers, and them that call on his name, as it is else where said, he giveth grace to the humble, whereas we say, he giveth grace unto all. To which I answer, these Scriptures do not import, that he giveth not Grace to all, but only that he giveth more Grace unto them, who believe, and truly call upon him, and are humble even to enjoy his love, and the comfort of his holy spirit, and to none else; yet he giveth Grace even unto the Unbelievers, and Proud, and Forgetters of him, that they may become Believers, and true and humble Seekers of him, as many have become such, who were as bad as any, but who do resist the Lord, and the Grace offered, and continue so doing, till the day of their visitation pass over them, the Lord ceaseth any more graciously to visit, and he causeth the same word, by which they might have been saved, had they believed, to become their condemnation, because of their unbelief.  
And here I desire the reader to observe, that the Grace held forth, both in this place, and all others v is the very Grace that is evangelical, being the word of faith, and the Light which is to be believed in; and no other Grace making salvation possible to all men, doth the Scripture declare of. So that, it may plainly appear, that the universal, non-evangelicall, grace, which Papists and Arminians speak of, is but a figment, and not the truth which is owned by us.   

Argument 7. From Titus 2. 11. 12. compared with 1. Corinthians 12. 7.  
FOR the Grace of God, that bringeth salvation, hath appeared to all men, (or as in the translation of Beza himself hath shined in upon all men) teaching us that denying ungodliness and worldly lusts, we should live soberly righteously and Godly in this present world, etc. And this he gives as the Reason, why Titus should exhort ALL those among whom he lived, unto Temperance, Righteousness and Godliness, old men, old women, young men, young women, and servants, etc. even because the grace of God had appeared not unto them, only, but unto all men, which taught them the same things inwardly, as they who were sent of God, did teach and exhort them unto outwardly, and did not only teach men to deny and forsake the evils and lusts of the world, but did appear bringing along with it, a power to save from these things, and indeed, this is the very foundation, and fundamental ground, of all outward teaching, and instruction and exhortation, in relation unto the things which pertain unto Holiness and Godliness, that there is an inward principle, which is the free grace or gift of God planted in every man, to answer and witness unto the truth of the things which are outwardly taught and exhorted unto, even as face answereth unto face in a glass, by and through which inward principle, the true Teachers and Ministers of jesus Christ, and the things by them published and taught, were believed, and received, among those, unto whom they were sent, and if any believed not, as many did not believe, they were left without excuse, for that there was that in their very hearts that did answer unto the truth. And hereby their ignorance may appear, who object, that if there be an inward principle, which doth or can teach all things pertaining unto truth and righteousness, than all outward teaching of men is in vain. Whereas the plain contrary is the true consequence, For were there not an inward principle, to teach them all things, and to enable to believe and perform the things which are required; all teaching of men would be in vain, BECAUSE that there would be nothing in people to answer, or witness unto the truth of what is taught, by which they could be convinced or persuaded, nor would there be any thing in them, by which they could do the things required of them, and this would indeed make all teaching as vain, as for a man to go teach the things of humane Reason, unto a Beast or to exhort it, to do such and such reasonable things, because in a beast there is no principle of humane reason, by which it can be reached, either to understand, or do those things. Now, it is a bad consequence thus to argue, there is a principle of reason in every man, therefore it is needles, that there should be any men, to teach unto others, the things of reason, whereas this is the great and only encouragement, that the greatest Masters in the things of natural Reason, (as in the sciences Physical and Mathematical) have, to teach, in that there is a Principle of Reason, in their Scholars, to answer unto the truth of the things taught by them, who believe those things, not simply because of their Master's authority, but because of that evidence, which the Principle of Reason in themselves, giveth unto them. And for as much as there is an universal Principle of Reason in men, therefore it is, that men are so useful unto one another, in propagating knowledge in the things thereof, and so it is, as touching the things of Faith and Godliness, because there is an universal Principle of Faith and Godliness in all men, which is the free gift of God, therefore it is, that men can be so useful unto one another in the propagation thereof, and the knowledge thereunto appertaining; so that, those in whom this Principle is raised, and come to have its free course and operation, are only appointed to be useful unto others, in a ministry, for the raising up of the same Principle in them, and turning them towards it: most pertinently therefore doth the Apostle, according to the Wisdom given him of God, hold forth this universal Principle, of the Grace of God, which hath appeared unto all men bringing salvation, as the cause why Titus should exhort all, unto those things, which did pertain unto Godliness.  
Now, this place of Scripture is such a plain proof, of this blessed truth, that a plainer cannot be desired, and yet our adversaries go about, to cast a mist of darkness over it, by their old corrupt gloss, that by [all] here is again meant, not, Singulagenerum, but Genera singulorum, i. e. not all particulars, but some of all sorts. Which is so frequently before refuted, that I need say the less here. But do they think so to baffle the understanding of people, that they must take their meaning all along, of such plain and full scripture proofs only because they say it, and that it crosses their private and narrow spirit. This acceptation of the word [all and every] given by them, is but improper, and seldom used in Scripture, in respect of the many times, it is used, in an universal fence, and shall we therefore pass from the proper, and more usual sense of the word, because of their bare affirmation? Indeed they have but too long Lorded it over the consciences and understandings of people, to get them to believe any thing for truth, if they have but said it, but now an Eye is opening among many, and will open yet more abundantly, to see their nakedness, and not any more to take things upon trust from them, as they have done. And truly, it is the singular providence of God, that in all these places, which hold forth this universal gift of God, there is abundant matter, in the very words, or before or after, to evince the truth, and overturn their false and unsound gloss thereabout; as there is also here, for now the Apostle bids teach and exhort, not only some of all sorts, but all, not some aged Men & Women, young Men, young Women, and Servants, but ALL, among whom he lived, and to whom he had opportunity, and this is the Reason he gives, for the grace of God hath appeared unto all; Teach, instruct, exhort ALL, even all particulars, because the grace of God hath appeared unto ALL, and a little after, in the next Chapter, vers. 4. 5. he giveth the original cause and spring, from whence this universal gift did slow upon all men, even the kindness and love of God towards man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wh●…ch signifieth the love of God towards Mankind, in the general, which comprehends all particulars without exception of any, as even the term [Man] doth generally signify in scripture, and therefore as the Lord had appeared in love and kindness towards all men, he wisheth them, herein to be like unto their Heavenly Father, to be gentle showing all meekness unto all men, that is not to some of all sorts, but to all particulars, vers. 2.  
Again, This doth overturn their gloss, that in all, even all particulars, there is such a principle to be found, which teacheth to deny the lusts of the world, and to live soberly and righteously, and the same which teacheth to deny the worldly lusts, saith the Apostle teacheth to deny ungodliness, and the same, which teacheth to live soberly and righteously, he saith teacheth to live Godly, and he doth not tell us of a natural light, which can teach to live soberly and righteously, but of the grace of God, and which is such a Grace, that it bringeth salvation with it, according then to the Apostle, it is the very saving, or salutiferous Grace of God, which teacheth to deny the lusts of the world, and to live soberly and righteously, and such a principle I say is to be found in all men, and our Adversaries themselves confess, that there is an universal Principle in all men, teaching sobriety and righteousness betwixt men and men, but they will not acknowledge that it teacheth or can teach Godliness, or to deny ungodliness, whereas the Apostle holdeth forth the same, which teacheth the one, to be that which teacheth the other. Now, if it be objected, Then why are not the things pertaining unto Godliness, as universally known as the things pertaining unto temperance, and righteousness, among men. I answer, because the principle itself is not so improved, as it should be, yet there is no man, but it teacheth them somewhat of God, and Godliness, and revealeth in them from heaven, the wrath of God, in some measure, not only against all unrighteousness, but all ungodliness also, as it is Rom. 1. 18. So that, they are without excuse, who have not the knowledge of God and Godliness, for what might be known of God was manifest in them. And that most men are so ignorant of the knowledge of God and Godliness doth not infer that there is no Principle in them, which can or would give it, were it improved, but this is the matter, they hide their Talon in the earth, and do not improve it, and put their Candle under a bushel; and so it's no wonder that they do not see, or know, what otherwise they might, if they did not imprison this light of truth in themselves, and yet they cannot so imprison it, but it shines forth to give them some discoveries of things, to render them inexcusable. Now, some things lie more near and obvious, and are discerned with a less degree of light others are more remote, and lie deeper, and so require a further degree of light to reach unto them, and yet the light in the nature of it, is one and the same, and thus the things pertaining immediately to the worship of God, as to the true way and manner of it, are more remote and profound, than those which pertain unto common equity and moderation among men.  
Agreeable here unto, is that Scripture, 1. Cor. 12. 7. The manifestation of the spirit is given unto every man to profit with all, which profit is to be understood in an inward and spiritual sense, Viz. unto the salvation of his soul, otherwise what can it profit him, to gain the whole world, and lose his soul; And if it be said, that by every man, here is to be understood every man, within the Church, but not every one both within and without also. I answer, the Apostle doth not so Limit it and where he doth not limit we are not to limit neither. And besides it is evident, that it is to be understood, not only of every one, within the Church, for that the manifestation of the Spirit must be given them, to lead into the Church, who were once out of it, and are now brought into it, for who are now in the Church, were once out of it, in the world. Now, they needed a Light or manifestation of the Spirit, when they were in the world, to let them see the misery they were in, and to light and direct them unto the true Church, to be as it were a light unto their feet, and a lantern unto their path, in their travel betwixt the world and the Church, the Kingdom of darkness, in which all men, are by Nature, and the Kingdom of God's dear Son; and to this the Light which appeared, unto the israelites in Egypt was a Type, before they came into the promised land, the light was given them of God, which directed them the way, from Egypt to Canaan, through the wilderness, and so the Lord has given a light to the people who sat in darkness, and are in spiritual Egypt, to direct and lead them unto the spiritual Canaan, and that not to jews only, but to Gentiles also, a light to lighten the Gentiles, and the Glory of his people Israel. Therefore the Lord is said to give light unto them that sit in darkness, and in the shadow of death, Luk. 1. 79. Now, who are these, who sit in darkness, and in the shadow of death? Even they who are out of the Church, for they of the true Church are not in darkness, as it is said, 1. Thess. 5. 4. but are delivered from the power of it, as Col. 1. 13.   

Argument 8. From a Collation of divers Scriptures, which hold forth the In-being of the Heavenly Gift in Men, before they believed, as Eph. 3. 8. Col. 1. 27. and 23. and 28. 1. Tim. 3. 16. Gal. 3. 1. 1. Cor. 2. 1. 2. 2. Cor. 5. 19 Acts. 17. 27. 28. Luc. 17. 21. 1. joh. 5. 10. 11. Acts. 26. 18. 23. joh. 16. 7. 2. Cor. 13. 5.  
THE great obstruction, that is in the way, unto many, that they do not acknowledge this Heavenly Gift to be universal, is, because they do not conceive, How it can be in Unbelievers, and in them who are not converted; Now, here are divers Scriptures, which in a most excellent harmony, bear a testimony hereunto, most of them also holding forth the thing universally. As Eph. 3. 8. Unto me, said Paul, who am less than the least of all Saints is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; but according to the Greek it is thus, That I should preach, the unsearchable riches of Christ in the Gentiles; Now, when Paul first preached unto the Gentiles, they were not Believers, and yet he preached the unsearchable riches of Christ in them, he told of the money that would make them rich forever, that it was in themselves, to be found in their own house, as the parable declares, of the lost piece of money. Coloss. 1. 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of Glory, whom we preach, warning every man, and teaching every man, etc. But according to the Greek, it is thus, Which is the riches of the glory of this mystery in the Gentiles, which is Christ, in you the hope of glory, so that Christ was in the Gentiles both Believers and Unbelievers, but in Believers, he was the hope of glory, i. e. gave them hope, but in the Unbelievers, he was the mystery hid, as the piece of money, or treasure that is hid in the house or field, according to which Paul saith, vers. 23. That the Gospel was preached in every creature (for so it is in the Greek) i. e. in every man. Now, this was it, that the Apostle preached, Viz. Christ, warning every man, and teaching every man, and he preached him, not afar off, but near, even so near, as in them, the riches of the Glory of the mystery in them, which is Christ.  
1. Tim. 3. 16. And without controversy great is the mystery of Godliness, God was manifest in the flesh justified in the spirit, seen of Angels, preached in the Gentiles, for so it is in the Greek, so when the Apostles preached Christ first unto the Gentiles, they preached him, in them, yea and he preached himself in them, so that all had heard, but all had not obeyed the Gospel, as is above showed on Rom. 10.  
Gal. 3. 1. O foolish Galathians, who hath bewitched you, that ye should not obey the truth, before whose eyes jesus Christ bathe been evidently set forth crucified among you; But according to the Greek, it is crucified in you, this was in the time of their unbelief, 1. Cor. 2. 1. 2. And I Brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you, the testimony of God, for I determined, not to know any thing among you, save jesus Christ, and him crucified, but according to the Greek it is thus, not to know any thing IN YOU, save jesus Christ and him crucified, so Paul preached, a crucified Christ both in jews and Gentiles, when he came among them: which is understood of the seed, which suffered in them, by their unbelief and disobedience, which is the principle in which Christ doth manifest his life and his glory▪ as it comes to rise and spring up, and in so far as IT suffers, HE is said to suffer, and in so far as it is crucified, he is said to be crucified, even, as what that blessed seed and body in the outward suffered is said to be his sufferings. Now that was it, that Paul laboured and traveled for, when he came among any people, not to tickle and please their carnal ears with pleasant words, and excellency of speech, but in the evidence and demonstration of the spirit and of power, to reach unto the suffering seed in them, that it might come to be acquainted with it, and with the virtue and power, that is therein, for the salvation of their souls. But some may say what virtue or power, is there unto salvation, in that which is crucified? Unto this Paul answers, 1. Cor. 1. 22. 23. 24. 25. For the jews require a sign, and the Greeks, or Gentiles, seek after wisdom, But we preach Christ crucified, unto the jews a stumbling block, and to the Gentiles foolishness, but unto them who are called both jews and Greeks, Christ, the power of God, and the wisdom of God, because the foolishness of God is wiser than men, and the weakness of God is stronger than men. So that, Christ, even inwardly crucified, is both the wisdom of God, and the power of God, unto them who believe, though in a weak and foolish appearance, to that eye which is but natural, and therefore is called the foolishness of God, and the weakness of God, but which is wiser and stronger than men, and thus it hath pleased the Lord to send his Son into the world, both in the outward, and inward, in a low and weak appearance, that he might show forth the more abundant glory, in that which was so low and weak in appearance, to prevail over the greatest power that stood in his way, for thus doth the seed of the woman bruise the serpent's head.  
2. Cor. 5. 19 God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation, but according to the Greek, it is, and hath put in us the word of reconciliation, which is understood not only in relation to the Saints, but even the world, for it is said, God was in Christ reconciling, the world unto himself, whereas the Saints are reconciled through this Word already, but the world is not, yet the word is put in them, whereby they may be reconciled, therefore it's said God was in Christ reconciling the world, but of the Saints it is said, vers. 18. all things are of God, who hath reconciled us to himself, so than they are reconciled.  
Now say our adversaries▪ these and such places, are to be translated among or unto, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify so at sometimes; Answer, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signify [among, or unto,] yet the most proper and usual signification of it, is [in,] Now we are always to take the most proper and usual signification of the word, where no cogent reason mous to the contrary, as none doth here, whatever they pretend, yea the very intent and scope of the places do prove, that it is to be translated [in,] and so to be understood, for Christ was not crucified outwardly, either among the Galathians, or Corinthians, and the Riches of Christ, that Paul told the Gentiles of, was not any outward thing, which they were to find outwardly, nor did he bid them go any where without to find these Riches, but preached God and Christ, and the Kingdom, and the Word near, even in themselves.  
Acts. 17. 26. 27. 28. God hath made the world, & all things therein, etc. hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation, that they should seek the Lord, if happily they might feel after him, and find him, though he be not far from every one of us, for in him, we live, and move, and have our being, as certain also of your own Poets have said, for we are also his of spring. Now by this speech he calleth off the Athenians from seeking to find the Lord or to worship him, in Temples made with hands, or images of gold and silver, to seek and find the Lord, in themselves, as being the off spring of God, in which, he insinuats that near relation, which all men have unto God, which is nearer, then that of the visible Creatures, who are the Creatures of God, but not his offspring; whereas men, are not only the Creatures, but the offspring of God, forasmuch as man was made after the image of God, which was put in him, in which he was to know and find the Lord, and feel after, and worship him. But now, through the fall, it is true, this Heavenly and Divine image of God in man, is stain, yet the Lord is more to be felt, and found in this slain image of himself in man, because of the breathe of his life therein, then in all images that men can grave, or in any of the visible Creatures, yea this is the Tabernacle of David, that is fallen down, which the Lord cometh to raise up in every man, and will certainly raise it up in every one, for a Temple for himself to manifest, his eternal love and mercy in, unto them, who believe, but his eternal wrath and displeasure in them, who remain in unbeleef: and so, in regard of this near relation, which every man hath unto God, that he is his offspring, through his image, which is in him, though it doth not live in every one, (even as a dead Child, is the offspring of his Father, though he bear not his living image,) thus the Apostle doth preach God near unto the Athenians, even so near that they might feel after him, and find him, to wit, in his own image in them, which though crucified and slain in them, yet, as is said, there is more of God to be known and felt, even therein, then in Temples made with man's bands, gold and solver, graven by art and man's device, or in any visible creature, so that it is great ignorance, in them who affirm, that the Apostle is here only holding forth, that knowledge of God, which the Athenians might gather simply from the creatures without them; for of these 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 known 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 be is in himself simply, he cannot be felt, but as he is, in his expressed image or word, he may, to wit, in his own seed whereby the Saints have a most precious feeling, and tasting of his love, goodness, and mercy, and the Wicked, when he pleaseth to touch them, have a most sharp & piercing 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 souls.  
Luke. 17. 21. Neither shall they say lo here, or lo there, for behold, the Kingdom of God is within you. This Christ spoke to the very Pharisees, who were unbelievers, and so is such a plain proof as a plainer could not be desired, yet our adversaries go about to darken it with their corrupt gloss, saying, By the Kingdom of God is means the reaching or declaration of the Kingdom, and the words [within you] may be translated [among you,] Answer. This gloss cannot hold, 1. Because no where in all the Scripture, can it be demonstrated, that by [the Kingdom of God] is to be understood, the external declaration or preaching of the Kingdom; They may allege some places, but to the spiritual mind it will appear, that they are not so to be understood. 2, Because the Pharisees did not question him, of the Kingdom of God, in relation to this understanding of it, as if they had said to him, when shall the preaching of the Kingdom of God come? for they knew, that was come already, forasmuch as they did daily hear Christ, and the Disciples preach of the Kingdom of God, for this was it, that they preached, as the main thing, and he gave his Disciples charge mostly concerning this, that they should preach the Kingdom of God, as near at hand, and come, and yet more abundantly coming, and this Kingdom, was also mostly the subject, or theme of Christ's own preaching, which for most part he held forth under Parables and figures, in great plenty, which gave occasion to the Pharisees, to have many thoughts of the Kingdom of God; as also because the Prophets had spoke great things of this Kingdom of God, the jews and Pharisees were in great expectation of it, and conceived it to be some very great and glorious earthly and outward Kingdom, that they should enjoy under the Messiah, which should come with great observation, and outward show, and even the Disciples themselves had some such apprehensions of this Nature, till their understandings were further opened. Now Christ here, doth plainly declare, that the Kingdom 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 he pointed them inwards unto it in themselves. That it was to come from within, and not from without. That it was to spring up from a seed which was sown in their hearts, and according to the coming up, and raising, and appearing, and growth of this seed in men's hearts, so should the Kingdom 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, therefore Christ taught plainly that the way for people to find the Kingdom, and to enter into it, was by being borne again of that divine seed, and not by going abroad after them, who cry lo here, or lo there, for the Kingdom of God, said he, cometh not with observation, or outward show, neither shall they say lo here, or lo there, for behold the Kingdom of God is within you: And whereas they say, the words may be translated among you; I say, the words most properly signify within you, as they are rendered in our English translation, now we are to keep to the most proper signification, where no cogent reason mous to the contrary, as here none doth; but leads indeed to understand them in you. For this Kingdom being an inward and invisible thing, and not of this world, but of heaven, it can no ways be understood to be among people, but in so far as it is in them, the hearts and spirits of men, being the proper place of this Kingdom, even as the Kingdom of darkness, and of Satan, is within, and hath its place inwardly in men, so the Kingdom of God's 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, we can not conceive how the Kingdom of God itself, which is righteousness, peace, and joy in the Holy Ghost, can be within Unbelievers. 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 Kingdom was in them, which seed, Christ calleth the Kingdom of God, very frequently, and held it forth much under the figure of a seed, The Kingdom of Heaven said he (Math. 13. 31.) is like unto a grain of mustard seed, which a man took and sowed in his field, which is indeed the least of all seeds, etc. Now it is very fitly called the Kingdom of God, because it hath in it, what ever is in the universal Kingdom 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 universal Kingdom, which as it springeth up, and attaineth unto its due stature in man, it doth bring forth and manifest in most wonderful 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 Kingdom of God is righteousness, peace, and joy, etc. this is to be understood of the Kingdom, as it is sprung up, from a seed, bearing its heavenly fruit, which is righteousness, peace, and joy, etc. which we acknowledge cannot be in Unbelievers, but the seed may be in them, yea, no man who is an Unbeliever, can become a Believer, but through this seed, which is sown in him, when he is an Unbeliever, & thereby he becomes a Believer, as he doth join to it, & cleave unto the appearance of God therein.  
1. Joh. 5. 10. 11. He that believeth on the Son of God hath the witness in himself, he that believeth not God, hath made him a liar, because he believeth not the record, that God gave of his Son, and this is the record, that God hath given to us eternal life, and this life is in his Son. Now what (US) is this, to whom God ha●…h given eternal life? Surely both he who beleeus, and he who beleeus not, for thus he who beleeus, bears a true witness and testimony unto the record of God, holding forth that eternal life which is given him, in a true belief thereof, and confession thereunto, in word and deed: but the Unbeliever is a liar, and why so? because that God has given him eternal life, but his unbelieving heart saith No, he hath not given it unto me. As now, if I should give a thing unto a man, to make use of, and he burieth it in some place, and denyeth that he ever had such a thing from me, he would be a liar, so the Unbeliever, by his unbeleef denying the gift of God, which is given unto him, he lieth. But now, if this gift which is eternal life, had never been given unto him, he could not be called a liar, for to lie is to deny that which is true, therefore it is true that God hath given him eternal life, viz. in the seed▪ which would have brought forth life in him, had he believed, And thus the slothful servant who hid his master's money in the earth, was a liar, in that he said, his Lord was a hard Master, and that what he had given him, was not sufficient enough, & so did not believe the record, viz. that God had given him eternal life. Acts. 26. 18. 23. Paul saith he was sent of God to turn the Gentiles from darkness unto light, even unto Christ, who lighteth every man that cometh into the world. whom Paul here preached, that he did suffer and rise from the dead, and did show light unto the people, and to the Gentiles, and yet when Paul first came unto them, they were in unbeleef and darkness; Now it is great ignorance and darkness for man to say, that this light, which Paul turned them unto was not within them, for they might as well say, that the darkness and power of Satan, from which he was to turn them to God, was not in them, and seeing he turned them to God, sure it was that they might find him, and his light and li●… in them, for we cannot find God, to the salvation of our souls, but in our selus, because the light which gives the knowledge of the glory of God shines in the heart, 2. Cor. 4. 6. And we never find that Paul directed the Gentiles to seek God, on his light, otherwise then a●… near, even in their hearts; Morover out adversaries confess, that which is merely outward, is not sufficient unto salvation; Hence I thus argue, The Apostle was to turn them to that which was sufficient unto salvation; Therefore it was the light, which is of a saving nature, that was in them, the consequence is plain from our adversaries confession v, that nothing merely outward is sufficient unto salvation, the Antecedent is proved, from this, that he turned them to that, whereby their eves might be opened, and they niight receive forgiveness of sins, etc. Again the Apostles were 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 ministered from the spirit in themselves, and directed the people, to whom they preached unto a measure of the same spirit, and to the light and life thereof in themselves.  
Joh. 16. 7. I will send the comforter unto you, and when he is come, he will reprove the world of sin, of righteousness, and of judgement, of sin because they believed not in me, etc. This answereth unto what is said immediately above, as the Apostles did preach from the Spirit of God, and of Christ in themselves, so they directed the world unto a measure of the same spirit in themselves, which was given to the end their ministry might prevail in the world, for had not the spirit been 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, whereby the whole world should be convinced, and so either saved, or left without excuse. Now it is very observable that he saith, he shall reprove the world of sin, because they believed not in Christ, whereby 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 believe in Christ, then certainly they ought to have believed in him, and if they ought to have believed in him, he hath been given and held forth unto them, in such a way as was sufficient unto salvation, for no man can be bound to believe in that which comes not in a sufficient way, and under what smaller terms, could he 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 ye not your own selus, how that Christ is in you, unless ye 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 far to be reprobate, but none are, or can be said to be simply Reprobats, but who remain in unbeleef, and impenitency after their day of visitation is expired, for while their Day remains, in which salvation is possible unto them, and wherein 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 affirm that all Unbelievers and unconverted are not reprobated; Hence I thus argue, that therefore at least Christ is in some unbelievers and uncoverted, because he is in all, who are not Reprobats, and that unto salvation, for otherwise he is in the very Reprobats, viz. unto condemnatiom, and yet they deny that Christ is in any unto salvation, who are unbelievers and unconverted, which is proved against them. Now if people were convinced, that Christ were in any unbelievers and unconverted, unto salvation, this would be a great step, unto their being convinced that he 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 believe; which is here proved false, for he is in them, who believe not, in a way to save them from unbeleef, as many can witness, who now believe, but were once unbelievers, and that he appeared in them, when unbelievers, and turned them therefrom to believe in himself, but many resist the operation of Christ in them, and so remain 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 selfsame thing, as Deuteronomy 4. 29. 30. Amos 4. 13. Prous 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 soul, 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 unbelievers, that have forgot him, days without number, as the Prophet saith, concerning Israel Apostate, of whom Moses spoke these words, who had forgotten God and his Covenant; made graven images, and likenesses, worshipping the works of men's hands, and serving other Gods, for which God was provoked to scatter them among the Heathen. Yet, to this people, thus Apostatised 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 soul, and turn to him, (which presupposeth his being there, to be turned to) and harken in his voice, (which necessarily argues his in-speaking to be harkened to) they shall surely find him.  
Is it not hence evident, that the Reason why so many that have sought God, affectionately, and zealously, without, in their self-Righteous acts, performances, Applications of promises, etc. have not found him, is, because they have not sought him where he is, even within? as Augustine the great Ancient Father of the Church, so called, lamenteth his misspent time and pains 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 soul. Had the Translators been but more inwardly minded, and known the manifestation of the spirit of God in their inward parts, to have given them a sense of the mind of the spirit, in the words of Scripture; how might they have been instrumental to have directed people's minds where they were to wait for, & seek and turn to God, as well as to inform them that they must seek him? but they spoke, or translated according to the misty understanding they had, and so have, by their defective translations, cast a veil of thick darkness upon the Scriptures in many places, as may in due time, God assisting, be shown 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 veil of thick darkness that hath been over the Tabernacle of God, is rend 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 souls 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 Wisdom 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 fools hate knowledge?  
What more plain from hence, then that Christ, who is the eternal Word and Wisdom 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 fools that hate knowledge? and worse cannot be found, unbelievers, unbelievers, with a witness; and wherefore doth she this? to what purpose? what doth she intend by and in this her visitation and cry unto them? only to boast herself against them? only in scorn to upbraid them? only tauntingly to triumph over them? only to harden them, that she might destroy them? only to aggravate their sins, that she might increase their damnation? Nay, Nay, surely Nay, for wisdom, as a certain writer saith, is a holy spirit living, clear, undesiled, plain, not subject to hurt; loving the thing that is good ' ready TO DO GOOD, AND KIND TO MAN; preventing, them that desire her, in making herself first known unto them; that so they may seek her, for unless she prevents all mankind first, and calls unto them, and makes herself first known unto them; they cannot desire nor seek her; but when she lifteth up her voice, if they harken (and then they may) they shall have no great travel (saith this Author) for they shall find her sitting at their DOORS, to think upon her, saith he, is perfection of wisdom, for she goeth about, seeking such as are worthy of her, showeth herself favourably unto them IN THE WAYS and meeteth them IN EVERY THOUGHT: Lo here is a description of wisdom, of THE DOORS, 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, scornful fools, 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 wisdom upon them. For lo, this is her counsel to them, having reproved them for their folly and expostulated with them about it; Turn you at my reproof, and this is her promise, if they do, Behold I will pour out my spirit (the spirit of wisdom) upon you. And did she give them this Counsel, and not heartily and unfeignedly 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 only mock, only dissemble, only pretend a great deal of good will, and intent a great deal of, yea nought else but, ill-will & destruction? yet thus malicious do the crooked conceits of some men render Wisdom: but I had rather believe the Testimony which the Apocrypha givs of wisdom; That she is not subject to hurt, ready to do good, and kind to man, stead fast and sure; the very breath of the power of God, a pure stream flowing from the glory of the Almighty, into which, therefore, no such defiled thing, as cruelty, or dissimulation can fall. And this I am sure is most agreeing to the Testimony which the Evangelists and Apostles give of Christ; that he came not to do hurt to any, but good to all; not to condemn, primarily, but to save. So let every man mind that which convinceth him of his folly in secret; expostulats with him about it, saying, how long wilt thou love this evil way of thy own heart? and lovingly adviseth him, kindly wooeth him to turn at the Reproofs of instruction, if he intends to get in to the way of life, or witness the out-pourings of the spirit of wisdom upon him. Consonant to this is  
Amos. 4. 13. Lo he that formeth the mountains, and createth the wind (or the spirit) and declareth unto Man what is this thought, etc. The Lord, the God of Hosts is his Name.  
He that created the spirit (for so the Hebrew word also signifies, and so the Septuagint renders it) the spirit of man, the same upholdeth it to this day, dwelleth within it, in his own divine seed, and principle; and in it, it is that Man lives, and moves; and hath his being; This is he who showeth unto Man, unto Man indefinitely, that is to Mankind, to every Man, his thought, what it is, what his heart, soul, mind, & spirit runs out after, and the Lord God of Hosts, saith the Prophet is his Name.  
Now the thoughts of man are within him, hid from every eye, save that which is so inwardly present every where, that all things are naked and bare before him; and the thoughts being thus within, can not be shown unto man, but by an inward conviction; even there, where his thoughts are, and he that doth thus convince, man, within, of that which is within, must be within, and there exercise and manifest his convincing power; and every man that cometh into the world, having that in him that thus showeth him his thoughts (as there is no man that lives that hath it not) and the Prophet asserting that he which doth thus show unto Man, his thoughts is no other than God himself, the Lord God of Hosts, who created Man, and his spirit, out of which his thoughts arise (and consequently knoweth them all) It doth most necessarily follow that this God, who searcheth the heart, and trieth the reins is in every man that cometh into the world;  
This is so clear and consequential, that no reasonable Man, that considereth it, in an un-prejudicate mind can deny it. But this Doctrine is further confirmed by God himself.  
6. Genesis 3. My spirit shall not always strive (judge, plead or contend) in man, for that he is flesh, etc.  
Thus is it in the Hebrew, and thus it ought to be rendered rather than [with Man]; and it being so, what's more plain from these words of God himself concerning the wicked old world, Than first, that even to this unbeleiving ungodly generation; who by their impenitency had provoked God to repent that ever he had made man, and to resolve now to cut of mankind; He, God, had first given them a day of visitation, in which, he did strive, plead and contend with them, by his spirit in them, before he gave them up to destruction. And secondly (which naturally flows from this) that that which strives, and judges for God, in Man, and pleads God's righteous cause with man, in the secret of his heart and conscience, is not, a bare, mere natural light, as the dark, dreaming Divines of our days do say, which can not save, but only condemn, destroy, and leave without excuse; But is the very salutiferous spirit of God himself which created man; and alone hath power to save or destroy him, as he answereth the long-sufferance and goodness of God, which the Apostle saith leads to Repentance; or despiseth it, and sets it at naught.  
But as plain as this Testimony of God himself is in the case; yet because it thwarts the preconceived opinion of these men, and overturns the whole fabric of their Divinity and Analogy of their faith so called; it must not be suffered to pass under a double veil.  
First of an ambiguous translation of the words, Secondly of a misty meaning put upon the words so ambiguously translated, on purpose to make way for it. viz. That God did not strive with this ungodly world by his spirit in themselves, but only by the ministry and preaching of Noah. And for both these they have their somewhat-to-say. First as to their translation, they say, The Hebrew language is concise, and so by one word in it, many words in other languages are often times expressed, and that particularly this word by me precisely rendered [in] signifies also with, from, among, by, and sometimes into.  
Answer. The Hebrew language is not so concise, but that it hath proper words for every one of those English words, and in the Greek and Latin languages, how copious soever they be, the same Word hath divers significations; yet it follows not but that both in those languages and in the Hebrew, these words have their most natural and proper signification which must be kept to, unless some weighty Reason requires an other word to be used; so that, as to the traslation, this is First, plain from their own concession; that the word doth signify [in] as well as [with] in the Hebrew language, and so I have as much ground from the Hebrew to render it [in] as they can have to render it [with]; And Secondly I do assert (and any man that is but a little skilled in the Hebrew Grammar knows, that [in] is the very proper, & most natural signification of the word, and consequently if the sense doth not command another word to be used, (as it doth not here) in, is to be kept to: although [with] be as good grammatical sense, and as proper a word (if it were not ambiguous) to express the mind of the spirit of God by in this place, for when the Lord striveth in any man by his spirit, he striveth with him; But because [with] seems to leave some scope for their gloomy gloss, That God only strove with them outwardly, therefore [in] which puts it out of all controversy, that the spirit of God strove with them, in themselves, is to be kept to; [in] being as much the proper signification of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in Hebrew: as it is of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in Greek or of [in] in Latin when the sense doth not necessarily require another word; And thus the Septuagint, The Vulgar and Interlineary Versions (whose opinions in Religion did not sway their judgements in Translating) have rendered it, and thus much for the translation.  
Now as to their gloss, that God only strove with them by the ministry of Noah, who is called a Preacher of righteousness.  
I answer; that granting them that their Ambiguous translation, which is calculated to accommodate this their misty meaning; yet it dothnot follow, that the words must be understood of any outward striving with man, by outward preaching to them; but may be still understood of that inward striving of the spirit of God, by which God did strive with them, to convert them, that they might not be destroyed, but saved; much less doth it speak of a bare outward striving: for though we grant, and deny not, but that God did outwardly, as it were, strive with them by Noah a Preacher of righteousness in his day; and hath in all ages, and at this day doth so strive with the wicked, by the Preachers of righteousness, of his sending forth, who preach in, and by, and from the immediate Revelation, motion, and guidance of the spirit of God, whence it may be said that the s●…irit of God, in his Ministers, strives with them, because they preach from, and in the demonstration of the spirit & power, yet this secludes not this striving with them also, by his spirit in themselves. Without which, all outward preaching, is unsufficient to conversion, according to the Doctrine of these gloomy glossers themselves, in favour and honour of whose soule-merchandizing trade this translation, and interpretation is framed; But alas! what is the Chaff to the wheat? What the Ministers of unrighteousness to the Preachers of righteousness? how much so ever transformed to the deceiving of many simple ones as the Ministers of righteousness? what are the acquaint Orations of these Academic Oratorian hirelings, to the immediate ministry of the spirit of God, in, and through his Servants? these are they, and they alone by whom God works his good pleasure, and no self-running hireling hath any part or portion in this ministry, or service.  
If then we prove that this striving of the spirit of God with them, was in order to their conversion, and seriously and uprightly so intended on God's part; than it will necessarily follow, from these men's own Doctrine, that God must also have striven inwardly with them, by his spirit in them, as well as outwardly, by his spirit in Noah; For all such outward striving, is, even according to them, insufficient to effect or procure the salvation or conversion of one man, and Reason shows that the Wisdom and justice of God, requires that he must needs use means, at least sufficient on his part, for the effecting, of what he really intended, and not only feignedly pretended,  
That God then really intended the Good, the Conversion, the Repentance, and saving of these men, I prove from the Testimony of Peter 1. 3. 20. where he saith, the long suffering of God waited upon these disobedient men in the days of Noah; and that Christ, then, by the spirit, preached unto them, which is no more than what God himself here presupposeth, when he saith, his spirit shall no longer strive in them, which I say, presupposeth that it had striven with them, and waited upon them, and if so, for what did it strive with them? was it that they might be converted, and become righteous, or that they might grow more wicked? Surely nay, the pure spirit of God, strives neither outwardly nor inwardly with any to make them more wicked, but to bring them out of their wicked ways; 'tis the wicked spirit of Satan, that strives to bring forth such effects, and naturally doth; where the spirit of God, being long resisted, doth but once cease to strive The long sufferance of God, saith the Apostle, waited. What waited it for? He that waits doth earnestly expect, and hope for some thing as the issue of his waiting? Now what was it God hoped to effect by his long sufferance? their conversion from their evil to himself that they might be saved, or their confirmation and obduration in sin that they might be damned? This would not to be wait, to bear with long-sufferance, to strive, that he might spare them, and not finally cut them of, (which God was loath to do;) but to watch for their haltings, to lie upon the catch with them, to ensnare them, to pretend one thing, and intent another towards them, by sending Noah amongst them to aggravate their condemnation; Oh! for shame away with these blasphemous conceits of the merciful and true God; But I know, rather than ye will yield to the truth, ye will assert those horrid, cruel hypocritical conceits concerning the holy God, which if any man should but suggest, concerning any of your selus, ye would with indignation, flee in his face.  
But if it be as ye will have it, right or wrong, that God, from the beginning, only intended, their temporal and eternal perdition and damnation. What needed he have waited for that? what need of striving and labouring for occasion against them? had not one sin, by them committed, been ground enough for him to have taken the forfeit? if that were it he only eyed? yea according to your own desperate Doctrine, the one sin of Adam alone; although they had never committed any in their own persons, had been enough: What need then all this waiting, striving, sending of Noah to them, & c? When will ye cease this senseless prattle? when will ye leave accusing God to Man? and heightening the enmity between God and Man? when will you learn to think well, and speak the thing that is right concerning the righteous God; to unrighteous Men? that they may be persuaded to embrace the word of Reconciliation, which God hath put in them, that in and by it, they may be reconciled to him? But who sees not that your interest (as hirelings) lies on the other side the way? You and your work are seen, ye boast your selus to be the Ministers of Christ, and of the Gospel; but of Antichrist ye are, and the Anti-Gospell of evil tidings to poor mankind ye preach; and not good will to men on earth. Your work is to dethrone Christ, and enthrone your selus in the hearts and consciences of men and women, by keeping them under a necessity of your ministry, and from the immediate ministration of the pure judgements of God, from his spirit and witness in their inward parts; therefore, is the Lord discovering your nakedness, and laying open your shame, dethroning you, and re-inthroning himself, recovering his judgement seat, Authority, and Dominion; & his slain witness, is he raising up again, & power hath he given unto it, more than in the days of old, to judge the inhabitants of the earth; Thousands have already bowed to his Sceptre, and ten thousands submitted to its judgement, and have therethrough, in their measures, known Redemption, and witnessed cleansing, and under his Banner are they travelling on, until judgement be brought forth into perfect Victory: and your Authority Esteem, and Dignity is fall'n and falling, and shall fall, before the judgement of the spirit of God; in every heart and conscience, in every Nation, Kindred, and Tongue, that submiteth to the Judgement of God.  
This is it of which David in the spirit prophesied, Psalms. 9 97. and 98. saying, The Lord hath prepared his Throne for judgement, & shall judge the world in Righteousness, and minister judgement to the people in righteousness. He cometh, behold he cometh to judge the earth: the world he shall judge with righteousness, and the people with truth and equity. This is the everlasting Gospel, which the Angel, whom john saw fly through the midst of heaven, had to preach to them that dwell on the earth, even to every Nation, Kindred, and Tongue, saying with aloud voice, Fear God, and give glory to him, for the hour of his judgement is come. Which is now fulfiled, and fullfilling, and therefore is Babylon fall'n and falling in Nations, Kindred's, and Tongues, even so, oh Lord, let her and her Merchants fall never more to rise. Amen.  
Deuteronomy 30. 14. But the Word is nigh unto thee in thy mouth, and in thy heart that thou mayst do it.  
These words are to be understood of the Word of Faith, which is Christ, as Paul doth expound and apply it, both to the Jew and Gentile, Rom. 10. as is above showed. Now these words [that thou mayst do it] are very observable, as holding forth an ability or Power given them, in the Word, as it is received, by faith, whereby they may do whatever it commands, and consequently, that it is sufficient unto salvation, see Argum. 6. where this place is at large opened.  
Deuteronomy. 32. vers. 43. compared with Rom. 15. vers. 10. etc. Rejoice O ye Nations (or Gentiles) with his People, etc. and why should the Nations rejoice with his people? even because they had the same mercy of God, as to what was the main and substantial thing, bestowed upon them, Paul in his Epistle to the Romans cap. 15. vers. 10. takes notice of these words of Moses, and makes use of them to show, that the Gentiles were not so cast off of God, but that they had the same mercy, as had the jews, in relation unto the chief and substantial thing, as he expressly saith vers. 9 Let the Gentiles glorify God for his mercy; and this he confirmeth out of the Psalms, Moses, and Isaiah, out of the Psalms, he bringeth these Testimonies, first, Psal. 18. 49. For this cause I will confess to thee among the Gentiles (but in the Gentiles it is in the Hebrew and Greek) and sing unto thy name, so that the Lord was among and in the Gentiles, and had a Name in and among them, which was a Name of mercy. The second Testimony is from Psal. 117. O praise the Lord all ye Nations, praise him all ye people, for his merciful kindness is great towards us, and the truth of the Lord endureth forever, praise ye the Lord. Now, what [us] is this to whom his merciful kindness is great? even the Nations and Gentiles, & that all of them, no less then to the Jews, who are also in this Psalm called to praise the Lord, because of the mercy bestowed upon them, and because of the truth which endureth forever. And that the Mercy in these places aformentioned, is Christ himself, without which nothing is a mercy, is plain, both from the intent and scope of the Apostles words, who is speaking of Christ, and also from the other citation out of Isaiah. 11. 10. There shall be a root of jesse, which shall stand for an ensign of the people, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust, which Scriptures as they hold forth the more abundant manifestation of Christ unto the Gentiles, after his coming in the flesh, so do they point unto some manifestation of him, in and among the Gentiles in all ages, sufficient unto salvation, for that Moses in his day, and David in his, required the Nations, even all of them, to glorify God with the jews, for his mercy, the Riches of the glory of this mystery in the Gentiles, which is Christ, as is above declared.  
job. 24. 13. They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof. This, Job spoke of the wicked and oppressors; Now, what light is this, that they rebelled against but the light of God's holy Spirit? Which witnessed against their evil deeds? For that it was not the light of man's own corrupt nature is manifest, because it's said, they know not the ways thereof, whereas the ways of the natural light or understanding they did know, for wicked men, can dig deep in that natural light, and find out the paths thereof, but the paths of this Divine and Supernatural light they cannot find out.  
Job. 28. vers. 12. compared with vers. 28. But where shall wisdom be found, and where is the place of understanding? This is answered, First Negatively, The depth saith, it is not in me, and the sea saith, it is not with me, etc. Secondly Positively; And unto Man he said, behold the fear of the Lord, that is wisdom, and to depart from evil, is understanding. That is to say, that which inclineth the heart to fear the Lord, and to depart from evil, is Wisdom and Understanding. Now, what Man is this to whom God hath so said? was it only unto job? surely none will say it. Or was it only unto the jews? nor can this with Truth be said. For job neither lived among the Jews, nor was he of the Jewish Nation; Was it then only unto some particulars of the Gentiles? Neither can this be said; for, there is no place of Scripture that calls only a few Gentiles, by that large indefinite Name [Man] By [Man] then we must understand Mankind, as comprehending every Individual and particular man in the World, as it is most usually taken in the Scripture. Parralel to this place is Micah. 6. 8. He hath showed unto thee O man what is good, and what doth the Lord require of thee, but to do justly, and love mercy, and walk humbly with thy God. This is more than the Light of Nature can show.  
Psalm 2. 12. Kiss the Son lest he be angry, and ye perish, from the way; when his wrath is kindled but a little, etc. This is a most sweet and joyful call unto the Gentiles, no less then to the jews; even to these who were combining against the Lord and his anointed, or Christ. Now that they are bid to kiss the Son, doth plainly import that the Son was held forth, and given unto them of the Father in true love, that they might kiss him, i. e. that they might enjoy him, which doth again infer that there was such a manifestation of the Son let forth into them, which was sufficient unto salvation, else, how could they be required to kiss him, if he were not offered and made manifest unto them? and how could he be offered unto the Gentiles, to kiss him, if it were impossible for them so to do? this were contrary to that righteousness and sincerity that is in God; so that in these Words, is plainly held forth a day or time of visitation, wherein it was possible for them to be saved and escape the wrath of God; Kiss the Son, lest he be angry and ye perish from the way.  
Psalm 50. 1. The mighty God, or the God of Gods even the Lord hath spoken, and called the Earth from the rising of the Sun unto the going down thereof.  
This is an universal call unto all Nations.  
Psalm 98. 2. The Lord hath made known his salvation, his righteousness hath he openly showed, (or revealed) in the sight of the Heathens. Now, what was this but the Gospel, in which (as said Paul) the Righteousness of God is revealed? etc. And Christ in Scriptureis called the salvation of God, which was, in some measure, made known, or manifest, in them; though not as to the outward Name, yet, the power, light and life, thereby signified, was made manifest in them.  
Proverb. 8. 1. Doth not Wisdom cry, and understanding put forth her voice? vers. 4. Unto you, O men, I call, and my voice is to the Sons of men. verse 5. O ye simple, understand Wisdom, and ye fools (for to these she also calleth, none excepted) be ye of an understanding heart. verse 6. Hear, give Ear, or hearken (there, in the heart) for I will speak of excellent things. And verse 31. She tells us, she rejoiceth in the habitable part of God's earth, yea, that her delights are with the Sons of men. Who, of all the Creatures, alone, are created capable of her inhabitation, cohabitation, fellowship and Communion in the Spirit.  
And therefore unto them alone she speaketh on this wise. Verse 32. Harken unto me, O ye Children, for blessed are they that keep my ways. Verse. 34. Blessed is the man, that heareth me: watching daily at my gates, waiting at the ports of my doors. Why so? what shall he reap thereby? doth thy appearance, Wisdom, in and unto the Sons of Men, even to fools and simple ones, tend to their blessedness, to bring them to a blessed State? Yes. Verse 25. for who so findeth me, findeth life (life indeed, life eternal) and shall obtain favour of the Lord. But he that sinneth against me (that doth not love and receive me, but rejecteth my instruction) wrongeth his own Soul: all they that hate me (which none can be said to do to whom she hath never appeared, seeking their love) love death. What can be spoken more plain to the holding forth a day of visitation for good, not watching only for evil (as some Apostles of darkness speak) to the Sons of men indefinitely! Tantamount to this is,  
Proverb. 9 1. 4. Wisdom hath builded, her house: she hath hewn out her seven pillars. She crieth, who so is simple, let him turn in hither; turn in! whither? to whom? to what? let him turn in (saith wisdom) hither, to me, who am within, cry within, call within, lift up my voice within. Therefore to the simple she saith, let him turn in hither, and as for him that wanteth understanding, she saith to him, etc. What! doth wisdom appear, speak to, visit such? Yes, she doth if we may believe her. Who is then, this man that wanteth understanding? is he a Saint or a Sinner? a believer or unbeliever? a Regenerate or unregenerate one? I think none will be so sottish as to say that the Saints, the Believers, the Regenerate, are these fools, that are void of understanding: It necessarily follows then that they are the unconverted, the unbelievers, the unregenerate; and consequently that to such, while such, Wisdom appears, and speaks, and what saith she to them? why! Verse 5. Come eat of my bread, and drink of the wine which I have mingled. Verse 6. forsake the foolish, and live; and go in the way of understanding. For thee then though a fool, though void of understanding, without the knowledge of God, and so without God, and without Christ in the World, for thee, even for thee, I say, Wisdom taketh care, for thee, even for thee, she hath prepared bread, and mingled wine; and to thee she saith, come eat of my bread (the bread of life) and drink of the wine which I have mingled. Behold the Visitation, the loving, the kind visitation, and tender of wisdom, to those that know her not, that heed her, that regard her not, that believe not in her. But who, or what is this Wisdom here spoken of? is it not some common gift, some natural thing that's common to all, elect and Reprobates, only Common, restraining, but not saving grace, which convinceth, and condemns, but converts not, nor hath power so to do?  
No, no, this Wisdom of which the holy Scripture here treats, is the highest wisdom, the wisdom of the most high, even Christ jesus, the wisdom of God, the Son and wisdom of the Father, whom he hath given to be a light to the Gentiles, and his Salvation to the ends of the Earth, who calleth and cryeth unto all, directing and pointing all men to turn in, to with in themselves, that they may hear his voice & live. Whose Ministers, then are all those that would persuade the greatest part of mankind that Christ appears not to them, intends nothing for them, but doth all that he doth, with them, in them, towards them; only to augment their Damnation? Surely these are not the maidens that wisdom; nor Ministers that Christ hath sent forth, though they pretend to come in his Name, but are the right ministers of Antichrist. The same truth is again confirmed.  
Isaiah 42. 6. I the Lord have called thee in righteousness, & will hold thine hand, and will keep thee, & give thee for a Covenant of the people, for a Light to the Gentiles etc. The like place follows.  
Isaiah. 49. 6. It is a Light thing that thou shouldst be my servant, to raise up the Tribes of jacob, & to restore the preserved of Israël; I will also give thee for a light to the Gentiles that thou may be my salvation to the end of the earth.  
Many other places might be produced to show the same thing, but these are testimony sufficient, that not only the Apostles but Moses and the Prophets declared of this universal dispensation of Light given unto all men for salvation.   

Argument 10. From a Collation of divers Parables given forth by Christ clearly pointing at the same thing.  
Matth. 13. From Verse 3. To the 24. Here is the Parable of the sour expressed at large & the interpretation of it given by Christ himself, holding forth that it was one and the same seed, that was sown in all the four grounds, though only One ground brought forth the fruit.  
WHich four grounds do signify and represent all men, in whom the seed, which is called the Word of God, hath been sown, even that Word before mentioned, the very seed of Regeneration: for in the good ground, which is the heart that receivs and keeps it, it (the seed) sprung up, and brought forth fruit; therefore it could be no other thing, but that true & real seed of Regeneration which was sown in all the four grounds.  
Objection. But say our adversaries, the seed which cometh to a true birth and fruit in the good ground is not One and the same, with that which is sown in the other grounds; where the seed did either not spring up at all, or springing up in some measure, did wither.  
Answer. Who sees not (that will but seriously mind what he reads) that this objection, is rather the fruit of their own prejudice against the truth; then any natural consequence of the Parable itself, which gives not the least ground, for any such groundless surmise as if the seed had not been One and the same in all: The blame is laid wholly upon the grounds, by Christ, not at all upon the seed. Whereas had the seed, in either of the grounds, been insufficient, or not true, Real seed which could have sprung up unto maturity and brought forth its fruit, the blame would have been laid upon the seed itself, and not upon the grounds; but this was not, Therefore the seed was One and the same in all. Another Parable we find  
Matth. 13. 31. 32. The Kingdom of heaven, said he, is like unto a grain of mustard seed which a man took and sowed in his field which indeed is the least of all seeds, but when it is grown is the greatest among herbs; and becometh a tree, so that the birds of the air come and lodge in the branches thereof. Now, this can be no other than the true seed of Regeneration, which becometh a Tree when it is grown, and is the preservation of men, in whom it springs up. therefore they are said to lodge in the branches of it under the figure of the Birds of the air. And it is very observable, that it's said to be the least of all seeds, when it is sown; which doth plainly imply, that it is sown, in the hearts of men that are unbelievers, and unconverted, for, only in such, can it be said to be the least of all seeds; in whose hearts unbelief, lust, pride, Covetousness, and other sins are very powerful, but this seed very small, the least of all, as having the least place and power in them; which cannot be so said of the saints and converted, nay nor of them which are but in the converting; and truly entered into any true beginnings of Conversion; for, even in them the seed cannot be said to be the least of all seeds, yea there are none in the least measure partakers of true faith, and truly turned towards God, but the seed of truth, Righteousness, Purity and holiness hath a place in their hearts, somewhat more than other things, that are of a contrary Nature, and so cannot be said, in them, to be the least of all seeds. But in unbelievers it may be, and is really so. Again. Matth. 13. 33. The Kingdom of heaven is like unto leaven, which a Woman an took and hid in three measures of meal, till the whole was leavened.  
What can any man understand by this Leaven, but the grace of God, which is of a saving nature? even the Seed of Regeneration? for, thereby it is that men become leavened, that is, purified and sanctified. Now, the leaven is put into the meal, while it is yet unleavened; and this meal signifies mankind, men who are unholy, and unsavoury unto God, into whom while so, the leaven is put, which leaveneth them, not in an instant, but by degrees, first one measure then another, than the whole lump, if not impeded in its operation; for if the meal (the mind) be not duly applied unto the leaven of God's grace, operating to render it savoury to God, but resists the operation thereof, it will remain unleavened.  
Again Matt. 13. 44. The Kingdom of Heaven is like unto a treasure hid in the field, which when a man hath found he hideth, and for joy thereof, goeth and selleth all that be hath and buyeth that field.  
All these Parables point at one and the same thing, which is, That Divine Principle of God, given unto Men, in order to their Salvation; which is likened unto so many useful things, in this World, because of its excellency and usefulness unto men.  
Now, here it is signified expressly, that this Treasure, is hid in the field, before men find IT, and also, that a man may find IT, before he possesseth IT, yea he may find IT, before he goeth and selleth all for IT: by which going and selling ALL, is understood Man's true Self-denial, and Resignation of himself unto God, without which he cannot possess the field, nor the Pearl that therein is.  
Now, before this Self-Denial, or Resignation of himself, he may indeed find, but cannot enjoy the Treasure. Yea, 'tis his finding the Treasure, or rather being found of it, that is the cause and occasion of his going and selling all for IT: therefore when he first found IT, he was not resigned, but stood in a selfish Spirit, and was Self-Rich, calling every thing he had, his own, which is plainly the state of an unbeliever and unconverted man, who may be convinced of the truth and find the workings of it in him, and yet cannot possess the Truth, in that State; till he come to a true Self-Denial and Resignation of all, to be poor, and have his heart weaned from all those things in which he took pleasure more than in God, and then he becomes blessed, as it's said, Blessed are the poor, for theirs is the Kingdom of Heaven.  
And, whereas it's said he goeth and buyeth the field, where this Treasure is hid. By the field, is understood, his own heart and mind, which no unbeliever is possessor of, but is under the possession of another, even the Devil.  
Now, till the field be redeemed, the Devil and sin cast out, and dispossessed of his Heart and Soul, and his heart come to be purified, sanctified unto God, a man cannot enjoy the Treasure; for, in the unsanctified heart, the Treasure lieth hid, and buried, and doth not send forth that Uertu, Beauty and Glory, which IT hath in IT; because of the Impurity of the heart, which stoppeth, and hindereth it, for IT cannot communicate it's pure glory, to that which is impure, because of its pure and incorruptible nature. Yet, it worketh even in this field (which is full of impurity) as a fire to purge and purify it; that so after it's being purified thereby, IT may shine forth and display IT'S pure glory therein.  
But the Heart sanctified and resigned unto God, is the field, where the Treasure is no more hid, but manifest, in which IT doth unseal and disclose its wonderful Virtue and Powers, in most admirable variety and glory.  
Again Matt. 13. 45. 46. The Kingdom of Heaven is like unto a Merchant man seeking goodly pearls, who when he had found one pearl of great price, he went and sold all that he had and bought it. The explication of which is clear from the above said; here 'tis again very observable, that he found the pearl before he sold all for it, and bought it; which signifies that men may be convinced of the truth, and find it in them, in the state of Non-Conversion and Non-Resignation (which our adversaries deny) but in that state they cannot enjoy it, but must first sell all.  
Again, Luke 15. 8. 9 We have another Parable holding forth, the same thing under the similitude of a piece of silver lost in the house. Which piece of silver, betokeneth that Divine principle, which, by man's fall from God, came to be lost, in man's heart, through the abounding of sin which covered this noble Pearl, and made it to disappear, as if it had not been: But, though it be lost, it still retains its Existence, and is to be found in the house where it was lost, that is, in man's heart. Now this piece of money is said to be lost, in divers respects; it is lost unto Man, and it is lost, (so to speak) unto God, being so smothered and buried, under the filth and impurity of sin in man's heart, that the Lord hath not that use of IT, so as to appear and shine forth therein, and convey the mani●…estations, of his glory, there through, unto man's soul. And thus it may be said, to be lost unto God. Who is here signified by the woman that lights a Candle, and sweeps the house and seeks dil●…gently till she finds IT. And, if man would find this piece of money, he must seek IT, in the Light of this Candle which God hath lighted him with, and not in the Light of his own kindling; and he must concur with the Lord to sweep the house, and seek IT diligently in the virtue and Power of that true Light of God, which hath enlightened him, and so he will find it, in the house, where it was lost, even in his own heart. Again, though this piece of money doth remain, as it were, in many men lost unto God, yet certainly the Lord will not give over the seeking of it, till he find IT in ALL, and raise IT up in ALL, to have that use in them, which he hath appointed in which he will appear in everlasting joy, peace and refreshment, unto the souls of them who have believed and been obedient, but eternally be revealed, in flames of fire, taking Vengeance on all them who have continued in unbelief and disobedience, till the day of their merciful visitation be over.  
Matth. 25. From Verse 19 to 31. Compared with Luke 19 Verse 12. to 19 These two Parables are much of a kind, most evidently and truly pointing at the same thing with these already mentioned. For what else do these Talents, which the Lord gave unto ALL the servants of his house signify; but the divine Grace or Gift which Christ hath received of the Father, and given unto every man, to profit with all to the salvation, of his soul? And is it ought else but partiality and prejudice against the Truth, in our Adversaries, to say that the One Talon, which the one received, was not in kind and Nature, one and the same, with the other Talents, and so not of a saving nature? For from the Words of Scripture they have not the least occasion to think and judge so. As if the one had not been sufficient enough for him to have traded with and increased it, and consequently have been accepted of God, as well as the others. True it is one of the Parables holds forth a difference in respect of the Quantity, but not at all of the Quality, nature or kind. Now, lest some might yet think the slothful servant had not received what was sufficient; the singular providence of God gives us another Parable: declaring that the slothful servant had his Pound given him, as the other; Every one their Pound. Which imports that some may have, not only the same grace given them as others, but even the same measure, and yet prove slothful servants. Besides, that this Talon was not any Natural gift, but indeed supernatural, spiritual, and sufficient to salvation, is most evident from these ensuing Reasons. etc.  
1. Because the Kingdom of heaven is held forth by this Parable, but no mere natural gift hath relation thereunto. Therefore this Talon, is no mere Natural gift.  
2. Because the slothful servant is said to have hid his Talon in the Earth, and made no use thereof. But there is no mere Natural man, but doth more or less use the natural gift of Wisdom or knowledge that is given him. Yea the worst of men have very much used the natural light, and abused it to serve their lusts. Whereas this is hid in the earth, and not used at all.  
3. Because otherwise the slothful servant might have had an excuse Viz. that his Talon was not sufficient, with all his industry, to procure any increase, that might be accepted of his Lord. But the slothful servant himself pleads not this, only charges the Lord (though falsely too) with hardness and austereness.  
Thus I have the more briefly ran through these Parables, not insisting upon the many circumstances, but only pointing at the main thing intended in them, as knowing that the scope of a Parable is mostly to be heeded.    

SECTION II.  
Holding forth the same thing, in divers Arguments from the intrinsic evidence of the Truth itself, consonant to sound Reason.  

1. Argument. From the Righteousness of God.  
GOD, the righteous Judge of the whole earth hath appointed a day in which he will judge the world in Righteousness, and give unto every man according to his deeds done in the body, whether good or evil. Now the sentence of his righteous judgement against all workers of iniquity will be for their disobedience to his righteous will and Pleasure. For, God having made all men to dwell upon the earth, and been good unto them, 'tis a righteous thing in him to require of them all service and obedience, even to love him above all, to fear, and worship him, and do the things that are well pleasing in his sight.  
But, as it is righteous with the Lord to require this of all men, so is it also as righteous that he should give unto every man of whom he requires this obedience, such a manifestation of his will as is sufficient to give them the knowledge of all that he requireth of them; and also administer to them that power & ability, whereby it is, at least, possible for them so to do the things required of them as to be accepted of him. Seeing then, that men can neither sufficiently know, nor be able to do, the will of God, without an inward principle of light & life from God, sufficient to that effect; Therefore, it is manifest, that there is such a Principle given to them. Even to every man that cometh into the world.  
Object. To this our Adversaries object, That ability hath been given unto every man both to know, and do the Will of God; but they, by their sin, have lost it, and so it is righteous with the Lord, now to require obedience of them, though they cannot perform it, because they once had it, and their playing the prodigal with it diminishes not the Lords right of exacting it from them still.  
Answ. But of these men we ask, when or how was this Power & ability given to all men? how and when, did they lose it? If they say in Adam. I reply, that this is but a deceitful mist cast before men's eyes to blind them from seeing the truth. But the day is dawned, and dawning, the glorious light of which will go on to dispel all such mists of deceit. But, that I may make this the more plainly appear, I shall first premise some things. First, I grant, Adam had, when God made him, an ability or Power given him, in a divine principle of light and life, both to know and do the will of God. Secondly: That Adam, by his fall, came to lose this ability, by losing the divine Principle in which the ability stood. Which though he lost, yet it remained in his own house: but the light and life thereof became though the prevalency of the fall extinguished, it died in him, remained shut up in death, till the Lord raised it up again by administering unto it somewhat of its own nature that was living which HE was no way obliged to do, but might of Adam have required obedience, even after this loss, because it was the fruit and consequent of his own Personal disobedience. Thirdly its also true, this loss is descended upon all Adam's posterity, so that (as they come from him) they are impotent, and unable, from any Principle conveyed from him, either to know or do the will of God: and the Image of God lies slain and lost in them. But I deny, that this loss is, by God, imputed unto Adam's Posterity, before their own actual or Personal transgression: for they brought not this loss upon themselves, they having then no personal Being, but Adam brought it upon them.  
Object. If they say, they brought it upon themselves, because, being in Adam, they sinned (though not personally and actually) when he sinned, and so his sin was their sin.  
Answ. I reply, that all men were in Adam when he sinned, this imports no more, then that Adam was the stock or root of all mankind, but not, that all men had a personal existence in Adam; Therefore I deny that they can be said to have sinned in Adam. That is to say, as the word [ADAM] signifieth the first Man that was made upon the earth: And there is no ground for it in Scripture. It is therefore a mere deceitful figment invented, to blind the minds of people from the truth. For the Scriptures Testimony is plain, that every man shall give an account to God, for the things done by himself personally, and that the iniquity of the fathers, shall not be imputed to the children, unless they follow their example by actual transgression.  
Object. But say they, as Levi, paid tithes to Melchisedech in Abraham, so did Adam's Sons and daughter's sin in him.  
Answ. I deny the consequence. And if this argument doth any thing, it overdoes; and proves against themselves, that children are guilty of all the sins, not only of Adam, but of all their forefathers: Whereas, themselves say they are not guilty of any but Adam's first sin only. They must needs then say,  
That Infants are not guilty of sin, merely & simply because descended from Adam. But because of some special Covenant or transaction, which God made with ADAM, and with all his posterity in him, by reason of which his sin, should be their sin even before their own actual transgression.  
But let them prove this if they can, for we deny it, as another figment of the same Calibre with the former. Not that we deny that there was a Covenant & Transaction made, & that when Adam sinned, his children thereby suffered a great loss, so as to come Dead into the world as to spiritual life; and to have a seed of all sin and evil transmitted unto them, from him; but this I say, cannot be imputed unto them, as if THEY had lost it, or brought it upon themselves, or were the punishment of their sin. No, that is false, it's the punishment and consequent of Adam's sin, only. And as to these words Levi paid Tithes in Abraham. The Apostle doth not absolutely say so, but qualifies it with an as I may-so-say, etc. which plainly implies that they are not to be taken strictly.  
Object. But say they, how could God punish infants with this loss, if they had not been guilty with Adam.  
Answ. It is not, to speak properly, their punishment, nor can it prove them sinners, no more than that the curse that came upon the earth through Adam's sin, was a punishment to it, as well as to Adam, or that it was guilty. Adam brought this loss upon his children, nor was it unrighteous in God to suffer him so to do, though they were guiltless of it. Just as if Adam should have laid violent hands upon any of his children, or any man now should do the like; it is no unrighteousness in God to suffer such a thing, and yet this murder cannot be imputed to the poor children, as if they were guilty of it. And indeed just thus it was; Adam, as it may be said, did by his sin murder his children, for had he not sinned his posterity should not have come into the world with a Dead image, and brought the very seed of the serpent's image along with them, which, in the nature of it is sin, being contrary to the purity and righteousness of God's Nature, which is the first law. But still I say, it's not their sin, nor imputed unto them, before their actual transgression.  
Now, let none through ignorance or prejudice say, that we herein, deny original sin, for original sin, in the true sense, we deny not, that is to say; that there is a seed of sin, transmitted from Adam unto all his posterity in the natural birth, which becomes the origine, source and spring or root of all actual transgressions, where ever it springs up, in which all sin is committed, but, we say this is not men's sin, nor imputed unto them before actual transgression.  
Of the propagation of sin thus in a corrupt seed, the scriptures do indeed declare, but no where, that this seed, is the sin of infants or that God chargeth it upon them, before their actual transgression.  
Yet this figment, they would fain hammer out from those words of the Apostle Rom. 5: 12, 14, 18. But I shall plainly show that these words do prove no such thing, Verse 12. saith. By one man sin entered into the world, and death by sin, so death passed, upon all men, for that all have sinned.  
Now, we grant, that sin entered into the world by Adam, and death by sin, but it is the spiritual death that is here mainly intended, even that principle of death which killeth the soul; and, where it is suffered to spring up, hindereth its living unto God.  
Object. But they urge, that the Apostle saith, all have sinned. But all have not sinned actually and personally, as infants, Ergo they have sinned Viz in Adam.  
Answ. By all, in the first proposition 't is clear that MEN are to be understood: for it's said, death passed upon all men, for that all have sinned, or (as it may be rendered) in which all have sinned. But this place speaketh not at all of infants, who are not Men and Women, but children.  
Object. But they would again infer their fiction from another translation of the words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] rendering them (not for that, but) in whom (that is, say they, in Adam) all have sinned.  
Answ. To this we say, that though the words be rendered in whom, or in which, there is not only no necessity, but no ground to understand it of Adam's person. For there is another Antecedent unto which it more nearly relates, Viz the sin that entered into the world by which came death. And indeed is death itself, to wit, that cursed seed of sin, in which all have sinned, that ever did sin. All sin being committed in it. And this seed and birth of sin is called Adam, i. e. the old Adam or old Man: as the seed and birth of righteousness, is called the Newman or second Adam. And in this sense, the translation [in whom] may be admitted and the explication, to wit, in Adam all have sinned. The word Adam not being understood of that first person whose name was Adam, but of that sinful and sinning nature which being derived from him bears his Name.  
Obj. They Object further that because its said death reigned over them who have not sinned after the similitude of Adam's transgression, therefore infants are sinners, for by that phrase, say they, are infants understood.  
Answ. Suppose that infants are there understood, it is so far from proving them sinners, that it doth rather the contrary. Saying that death reigned over them who had not sinned, etc.  
Obj. But say they, Infants are sinners because liable to death, as many do actually die in their infancy. Ergo they are sinners.  
Answ. I deny the consequence, their death no more proves them sinners, than it proves the Apostles and other holy men deceased, to be still sinners, because they are dead, or do still continue in the state of the dead, and shall, till the resurrection of the body. But this they themselves believe not. Therefore this argument overdoes again, if it does any thing.  
Object. They argue again from the 18 Verse. That judgement is come upon all men Ergo all have sinned.  
Answ. This word judgement is not the Apostles, but Translators, not being found in the Greek. Where somewhat is left to be understood (which the Apostle expresseth not) as being come upon all men unto condemnation. But what this [somewhat] is the letter doth not express. Only this is observable that it is not judgement. The Apostle not saying that judgement or condemnation is come upon all men but some what [Viz the seed of sin] is come upon all unto condemnation. i e. some what which hath condemnation as its effect where it is suffered to bring forth.  
Object. They endeavour once more to infer their assertion from these words, Verse 19 where it is said, by one man's disobedience many were made sinners.  
Answ. This proves not that his disobedience, was formally their disobedience, but only a cause, and that remote thereof. Even as by the obedience of Christ many are made righteous, not that his righteousness is imputed unto them who are not actually righteous.  
Object. They object again, that as a man's debt is chargeable upon his children, so is adam's upon his posterity.  
Answ. This is so, and is just, where a man leaves as much behind him, as will pay his debts; or where the heir voluntarily accepts. But otherwise unjust; but they grant, and that truly, that Adam hath not left any such ability to his children wherewith to satisfy God, or answer his requirings.  
How plainly now doth appear the groundless and unwarrantableness of their doctrine? That God requires of men obedience, and punishes them for their disobedience since the fall, to whom he gives neither light sufficient to discern, nor ability enough to answer, his requirings, and that alone because they, in Adam, on rather he for them, (for they could not, having then no existence,) prodigally wasted and lost all spiritual light and life.  
Look upon it, read it again, and tell me whether this looks, or sounds like the Doctrine of Christ the truth itself, the Doctrine of the Gospel of Salvation?  
Hence than I argue, That Doctrine which serves to clear the righteousness of God, in his punishing the wicked for their disobedience, is to be owned, and on the contrary that which tends to the obscuring it, and casting an imputation of cruelty and injustice upon God, to be denied.  
But this Doctrine which asserts a principle of light and life sufficient, to be from God imparted to all mankind, servs to clear his righteousness etc. and the contrary Doctrine to obscure it, etc.  
Therefore etc.  
The first proposition is so clear that it needs no proof. The second doth again as clearly flow from that. For, if God hath de novo, or of a new, given unto all men a sufficient principle of light and life, to know and do his will, than he may say, as in Isayah, and now oh men of judah and inhabitants of jerusalem, what could have been done more unto my Vineyard that I have not done in it? Viz. in point of righteousness, he hath done all that was needful to clear his justice in giving the Vineyard that which was sufficient to enable it to bring forth good fruit, and consequently in punishing it for remaining unfruitful. Whereas, if he had not given that which was sufficient, his righteousness could not have been cleared. For the law of righteousness requires of no man more than it allows him ability to perform. And hence is very manifest, the ridiculous unreasonableness of that assertion, that they that perish, have that given them which is sufficient to make them inexcusable, but not sufficient to salvation, howmuchsoever improved. For notoriously evident it is, that that alone is sufficient to leave a man without excuse, which, being duly improved, is absolutely sufficient to render him excused; and this again, infers sufficiency unto salvation.  
Besides, why do they put themselves to that trouble, of saying, that they have that given them, that is sufficient to leave them without excuse; seeing they may as easily lay the inexcusableness itself, upon Adam's sin, as the insufficiency to save; and tell us they are without all excuse, not for any thing particularly or personally given to them, but for Adam's sin. But let the Scriptures be searched throughout, and it shall never be found, that any are simply condemned, or made inexcusable for Adam's sin; but for their own sins in the first place, and for those of their Ancestors but consequentially. This is the Condemnation of the World, saith Christ, that Light is come into it, and they love darkness, etc. But no where is it said, this is their condemnation simply that Adam sinned.   

Argument. 2. From the Mercy, Love, and Goodness of God, extended in a day unto all men.  
THat the Mercy, Love and Goodness of the Lord, is extended unto all men, in a day of visitation, the Scriptures testimony is most ample. Some few of the more significant of them I shall allege Viz.  
Psal. 14. 5. 8. 9 The Lord is gracious and full of compassion, slow to anger and of great mercy, Good unto ALICE, and his TENDER MERCIES are over ALL his Works.  
Psalm 107. 8. Oh that men would praise the Lord for his GOODNESS, and for his wonderful works to the childs OF MEN. And this is four times repeated in that Psalm.  
Psalm 81. 1. 4. O Lord, our Lord, how excellent is thy Name in ALL THE EARTH. What is MAN that thou are mindful of him, and the SON OF MAN, that thou visitest him.  
Psalm 62. 12. Also unto thee O Lord, belongeth MERCY, for thou rendrest unto EVERY MAN according to his works.  
Here observe the connexion, which is very signal, importing that the evil doers shallbe condemned, from the very mercy of the Lord, which they have sinned against, and out-sinned the visitation thereof.  
Matth. 5. 44. Love your enemies, bless them that curse you, do Good to them that hate you etc. that you may be the children of your father, which is in heaven, for he maketh his sun to rise on the evil and on the Good, and sendeth rain, on the just and unjust.  
Here again the connexion is very signal, they are bid to love their enemies, which must certainly be taken universally, even all their enemies, of mankind; and why? that therein they may be like their heavenly father, who loveth them ALL, and doth Good unto ALL just, and unjust, etc.  
Actor. 14: 17. Nevertheless he left not himself without a witness, doing GOOD and giving us rain from heaven, and fruit full seasons, filling OUR HEARTS WITH FOOD AND GLADNESS.  
Rom. 2. 4. Despisest thou the RICHES of his GOODNESS, forbearance and long sufferance, not knowingthat the GOODNESS OF GOD, leadeth THEE to repentance.  
Which Scriptures do all plainly declare the mercy, and Goodness of the Lord toward ALL MEN, not only, no nor yet principally, in relation to outward things, but to the salvation and welfare of their souls. For, in that God loveth all men, he loveth their souls, which is the principal part of men, Now, if he love their souls, than he hath provided somewhat for the welfare and happiness of them. And in that it's said, the Goodness of God leadeth them to repentance, it manifestly followeth that repentance, was once possible unto them. For the Goodness of God leadeth no man to that which is impossible.  
Ezekiel. 33. 11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live, etc.  
1 Tim. 2. Verse 1. 2. 3. 4. 5. I exhort therefore, that first of all supplications, prayers etc. be made for ALL MEN, for Kings, and for ALL that are in Authority etc. For this is Good and acceptable in the Sight of God our saviour who will that ALL MEN shallbe SAVED and come to the acknowledgement of the truth, for, there is One God, and One Mediator between God and Man, the Man Christ jesus who gave HIMSELF a ransom for ALL to be testified in due time.  
1 Tim. 4. 10. Because we trust in the living God who is the saviour of ALL MEN, especially of those that believe. etc.  
Joh. 4. 42. Christ is called the SAVIOUR of the WORLD. and Joh. 1. 2. 2. The reconciliation not only for the sins of the Saints or believers, that were chosen out of the World [not only for our sins, saith the Apostle,] but also for the sins of the WHOLE WORLD.  
What more plain, and evident! can more emphatical and significant expressions be used by men? But besides these plain testimonies of Scripture, which need no explication, nor application of mine, there is an universal testimony and witness of this truth in the heart of every man that cometh into the world. For that very same thing, that in his heart bears witness to the existence or being of God, is also a witness, that he is Good, loving, merciful, long-suffering, gracious and favourable unto him, till he by his wickedness hath out-sinned the day of God's merciful visitation. And then, the same which before witnessed unto him of the love and mercy of God, doth now bear witness of his wrath unappeasable, and fiery indignation against him. This have divers felt sealed in their hearts, as Cain after the murder of his Brother, Judas after his betraying Christ, and many Apostates.  
But I say, before this time, in whichmens' wickedness be come to the height, and the cup of theiriniquity full; there that is in all men, that which certainly witnesseth unto them, that God is merciful, good, and favourable unto them; even the same I say, that Witnesseth that he is, so that there is no man who can, or dares to say, the Lord is not, nor ever was merciful, and loving to me. For in so saying, he should lie against the inward Testimony of God in his conscience, yea the daily mercies of the Lord daily conferred upon him, would also be as a thousand witnesses against him.  
Object. If it be now Objected, 'tis true, there is such a witness in every man, of the love and goodness of God to him, in relation to things temporal and external, but not to things spiritual and eternal.  
Answ. It is as easily answered that this distinction is frivolous, ridiculous and absurd: For the same that witnesseth that God is good to his body witnesseth also that he is good to his Soul much more, because the soul is more worthy than the body, and the more Principal part of man; yea, is rather the man then the body. Therefore if God be good unto ALL men; he is good urto the souls of all men: and if he be good unto their souls, than he hath certainly provided, that which is sufficient for the health and welfare of the soul, and consequently that which is sufficient unto salvation.  
O Man! who ever thou art, whether jew, or Gentile. Scythian or Barbarian, let the witness of God in thy conscience answer, which tells thee there is a God, who hath made the heavens and the Earth, and created thee, with all mankind to dwell upon the face thereof, given thee a body and provided abundantly for the welfare and comfort of it, and of the life thereof, causing the sun to shine, and rain to descend upon thee, the Earth to give thee bread, the water drink, the Air breath, the fire warmth, the heaven's light, and many other benign influences: hath, I say, this bountiful God, and Creator, who hath given thee, besides all this, a soul immortal, so carefully provided forty body, and the life and comfort thereof, etc. wholly neglected to provide for thy soul, and the immortal life and good thereof? hath he given nothing to feed it? no food convenient for it? appointed no bread for the mouth thereof! no water for thy inward, as well as outward man, to quench his thirst! no air to give it a comfortable breath, no fire to warm it no light to lead it in its way, in which it ought to walk! nothing to refresh it in its path! I say, hath the same Lord provided so many, so abundant remedies to cure the maladies and distempers of thy mortal body which is but dust, and no remedy at all for the discrasy and distempers of thy soul (of a more excellent and noble substance) by which they may be removed, and thy soul cured! let the witness of God in every man answer; and I am certain it will not fail to bear this Testimony unto the goodness of God: That he hath as abundantly provided for the good of thy soul; as of thy body.  
And if he has provided for the good of the soul of every man; that good must bear Analogy or proportion, to the soul, so as to answer unto the nature thereof which is immortal, or eternal and without and. Therefore it must be an immortal and eternal good, and consequently sufficient unto salvation and eternal bliss. For, it's said of the Lord that he openeth his hand and giveth unto everyliving thing its meat, that is, that which is good for it. So to the Beasts of the field he hath appointed food convenient for them, to the fowls of the Air their meat, to the fishes of the sea theirs, which is not one and the same to them all, but distributeth to every one according as their nature requires, what's consonant thereunto. Now, is it in the least measure probable that this bountiful Creator, who hath so abundantly provided for the Vegetable, and animal life in plants, and the beasts of the field, as also in men, food convenient thereunto, should have provided no food for the rational soul of man, which is an eternal and everlasting substance? no food I say, convenient for it, by which it might live in comfort and joy as other creatures do? Indeed, had the souls of all men sinned personally, as the Angels who fell, God had as justly passed them by, and deprived them of that which was good, as he did the fall'n Angels. But, to conceive that the righteous God, hath thus passed by, and deprived most, orindeed all the souls of mankind, before their own Personal or actual transgression, is most injurious, against both that abundant righteousness, moderation and mercy, unto which, both the Scriptures, in most ample manner, and the inward Testimony of God in every man, do bear witness.  
But again, if God were not a lover of the soul of every man, and provided not for their good; but on the contrary hated the souls of some, yea of most men, even before they had a being, denying or depriving them of that which is for their eternal good; then surely, it could in no propriety of speech, or Justice, be said, that God were good, loving and merciful to all men; though he did confer upon them never so many outward things, good for the body or outward man: For what advantageth it men to have all the good things of this life if they lose their souls, they being passed by and from all eternity irreversibly appointed to eternal wrath and misery? yea, are they not hereby but rendered the more miserable and unhappy! and what can such a conceit beget in them, but blasphemous and injurious thoughts of their maker, so as to look upon his dealings with them (which is horrid to be thought) as as cruel as those of the inhuman Cannibals towards some, whom (poor miserable creatures) they feed with good fare, to fatten them that they may feed upon them with the more pleasure? How is it now possible for any to imagine these Cannibals, to bear any love to those whom they thus fairly feed, that themselves may with the greater pleasure feed upon them? And yet, doth not the Doctrine of these men, who teach that God hath passed by the souls of most men without providing any food at all for them, represent the merciful and just God as only seding their body's Cannibal like, or worse (Oh dreadful and astonishing to be thought!) with the abundance of the good things of this world, only in order to the making them more miserable in the condition of their souls, devoted to the insatiable wrath of God to feed upon to eternity; never giving them any sufficient occasion whereby they might be in a possibility of salvation?  
Whereas, the contrary doctrine which asserts that God hath provided, that which is good for the souls of all men, even sufficient for their salvation, in a day, or time of visitation allotted them, wherein it was possible to have been, though they never actually be, saved, but do perish eternally, doth abundantly clear both the righteousness and mercy of God; as not wanting on his part, being willing to have saved them, but they would not embrace it: and so their condemnation is just, and they can have no plea, neither from the righteousness, nor mercy of God; which mercy itself, doth most deservedly condemn them, because they have finned against it, and despised the riches thereof, which did lead unto repentance. Thus shall they be judged by, and left without all excuse from the very mercy of God. Whereas, had not the Lord visited them with what was good for their souls and sufficient to salvation. They might have had this strong plea. Lord we desire to plead at the tribunal of thy mercy, even at thy mercy seat; though we cannot stand, we acknowledge, to plead at the throne of thy strict justice, yet let us plead at the throne of thy mercy: Lord thou hast indeed required us to serve thee with our souls, but in all our life time thy mercy never visited our souls, with any measure of light and life sufficient to enlighten, quicken or enable them, either to know the service thou requiredst of them, or ability to perform it. Therefore Lord how can they mercy condemn us; we never having sinned against thy mercy; thy healing, thy saving, thy enlightening, thy quickening mercy to the salvation of the soul. Therefore we put up our plea to thy mercy, that we may at least be preserved from eternal wrath through thy abundant mercy.  
Now, let the witness of God in every man judge in this matter, and it will certainly determine that because the mercy of the Lord shall condemn all that perish, the same mercy must needs have visited them, with some measure of light and life sufficient unto salvation. Which saving mercy of the Lord visits every man, till he hath wholly filled up the cup of his iniquity against it, and then he is left to himself.  
A threefold instance of this thing the Scripture gives us, first of the Amorites, Idolaters that possessed the Land of Canaan, in Abraham's time. The iniquity of the Amorites (saith the Lord to him) is not yet full. How, not yet full! because the mercy of the Lord continued yet to visit them, and they had not yet wholly outsinned the time of the merciful visitation of God, given them. The second is that of the Jews over whom Luc. 13. 34. Christ lamented, saying, O jerusalem, jerusalem, etc. O that thou hadst known in this THY▪ DAT, the things that belong unto thy peace, but now they are hid from thy eyes. And again, how fain would I have gathered thee, as an hen gathereth her chickens, but thou wouldst not, therefore thy house is left unto thee desolate. The third instance, is that of the people of the old World, of whom the Lord said, my Spirit shall not always strive in man, for that he is also flesh, etc. All which do plainly imply a day of visitation, unto them that perish and consequently that salvation was possible, unto them, through the appearance of God in that day.   

Argument. 3. From that universal duty that is upon every man, to believe and call upon the Name of the Lord.  
THat it is the duty of every man that comes into the World to believe in and call upon the Name of the Lord is evident from Scripture. Pour out thy wrath upon the heathen, that have not known thee, and upon the kingdoms that have not called upon thy Name. Jer. 10. 25. And why so? doubtless because they ought to have known him and called upon his Name: For punishment implies, and is the wages of, sin. Now, if not to know and call upon the name of the Lord were their sin: then to know and call upon him was their duty. Again these words [who have not known thee] import saving faith and knowledge; Viz. who have not known thee in a believing way. Again, Prayer, true prayer and faith are inseparable companions joined together by God. So that if the Lord hath required the heathen, and Kingdoms of the world, to call upon his name, than he hath required them to believe; as it is plain from these words, how shall they call on him in whom they have not believed, Rom. 10. 14. Psal. 62. 7, 8. 65. 2. And if he hath required of them to believe, than (Christ, the name of God) the object of faith, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath been, in some measure manifested and held forth unto them as the Apostle again answers to that objection, Isayah 45. 22. have they not all heard? yes, No doubt, their sound went out through all the Earth, and their words unto the end of the world. Rom. 10. 18. Psal. 19 3. In all which places faith and prayer are conjoined. And remarkable it is, that God is said to be Psal. 65. 2, 5. the hope and confidence of all the ends of the earth, unto whom all flesh come because he heareth prayer.  
He is the ground of their hope and confidence, and in him they ought and may confide as the God of their salvation.  
This is further showed, by that inward Testimony in the heart of every man, which showeth him that there is a God or supreme Being, for the same that showeth man the existence of God, showeth him that he is to confide and trust in him, to worship and call upon his Name, to love, fear, and obey him etc. Of which Paul spoke, saying to the Athenians, That God made all nations of one blood that they should seek him etc. Act. 17. 27. And hereunto he giveth them, even all Nations, atwofold ground of encouragement. First because God is not far from every one of them, that is to say, because he is nigh unto them, Very nigh, yea so nigh, that in him they live, and move, and have their being. Secondly, because they are his offspring and children, and he their father; which holds forth most sweet and comfortable things unto the children of men, Viz that the Lord doth regard them in so near a relation, notwithstanding their degeneration. And thus much is clearly held forth by our blessed Lord and saviour, in the Parable of the Prodigal son, whose father still reckoned him as his son, saying, this my son, was dead and is now alive, was lost and is now found.  
So that all men in a natural condition, while the day of God's merciful visitation remains towards them, in some sense, are the children of God; that is to say, his dead and lost children, whom he visits to quicken and find them. And this is for the seeds sake, there is a seed of God in them, of which it is possible for them to become the children of God, as it springeth up in them, to leaven and change them into the image of God. And so in the natural & unconverted state they are his children, not actualy, but potentially, that is, they are in a capacity to become his children, through that divine seed which is in them: Therefore God is nigh unto them, and looks upon them in so near a relation; And this is the foundation, or moving cause, why all men should trust in the Lord, worship and call upon him: wherefore the nighness mentioned by the Apostle must needs signify a nighness of the Lord unto all men, in mercy, as a father unto his children; he sees them dead and lost, and the bowels of his tender love, yearns towards them, so that he comes nigh unto them, in the tender love and mercy of a father to quicken and find them. But to the fallen Angels he stands in no such near relation.  
It is I say, the nighness of the Lord, even in his saving mercy, and in a saving way, to all men, that is the ground and foundation (by the Schoolmen called [Objectum formale,] the formal object) why they should believe and call upon him. For the act always praesupposes its formal object. So that, if the Lord requires all men to believe in, and come unto him, as children unto a father, and seek from him, that which is good for them in that relation, then certainly he doth hold forth himself unto them in such a way as its possible for them to believe in, and find him. For, it is as unreasonable a thing to require a man to believe in that which is not held forth, as an object of faith, as to bid a man hear and yet speak nothing, or look upon this or that thing, when there is no such thing to be seen or presented to his sight, or to bid a man smell, taste or feel when nothing is exhibited to be smelled, tasted, or felt.  
And so, if the Lord ought to be believed in, by all, and that as a God of mercy, as nigh, as a father etc. then certainly he doth reveal himself in such a way in some measure: For how can they believe in him of whom they have not heard? and how can they hear without a preacher? and who is this Preacher that all nations must hear? but the word of God? seeing all never heard any outward Preacher?  
And seeing its the duty of all to call upon the Lord what should they call upon him for, if not for saving-mercy, healing and quickening mercy, if not for salvation and for that which is sufficient to save them? should the soul when it's to seek the Lord, only seek him for the things pertaining to the body? and neglect to petition for its self that it may be saved from sin and wrath, from death and evil? Now, if the soul may, yea ought to pray for these things, must it not pray in faith, believing its possible to attain them, & if the soul, in its seeking, must so believe then are they attainable at least. Else the Lord should require men to believe a lie, and that which is false, even to believe that to be attainable, which is not so, if salvation be not, at least, possible to every soul in a day of visitation; but to say that God requireth any man to believe a lie is injurious unto the veracity and righteousness of God, which his witness in every Conscience declareth.  
Some may say Arminius argued thus for universal grace, having just such an Argument.  
To which I answer, if it were so, I have not received it from him, but from the Spirit of truth which hath let me see the truth of the thing in my own heart: and any that are acquainted with Arminius his writings can not but see, that I prosecute it not in his way. But in another more convincing, and which hath a deeper reach to the inferring of grace universal Evangelicall, de primo, given unto all, which Arminius never pleaded for nor affirmed.  
But it may again be objected, that this seems to contradict another principle which we hold, Uiz. that wicked men should not pray.  
To which I answer. No such matter, for we only say that wicked men, abiding in wickedness, impenitence and unbeleef, ought not to pray: but first to repent and believe and then pray.   

Argument. 4. From the very Nature and intent of the Gospel.  
THe very Nature, sum and import of the Gospel is, glad tidings of salvation unto all people; holding forth the Good will of God towards them, pointing at, and directing them to a principle, by closing with which, peace and reconciliation with God is obtained, and the forgiveness of sin received.  
And thus did the Angel of the Lord publish the Gospel, unto the shepherds at the nativity of Christ according to the flesh. Behold (said he) I bring you Good tidings of great joy, which shall be unto all people Luc. 2: 20, 19 And suddenly there was with the Angel a multitude of the heavenly host praising God and saying, Glory to God in the highest, and on earth peace, Good will towards men. According to what the Lord said unto Abraham in his day, in thy seed, which is Christ, shall all the Nations of the earth be blessed.  
Object. But our Adversaries, according to their old corrupt gloss, say, that by [all people] is to be understood, not all particulars, but some of all sorts.  
Answ. This is manifestly contradicted, by another principle of their own, Viz. that immediate Revelation is ceased. From which, and their concession that the Gospel is really glad tidings, and holds forth the real love and good will of God, unto some, I thus argue ad hominem, (as they speak.)  
If the Gospel be no otherways glad tidings to any, but as it is to all, and every, particular; than it is glad tidings to all and every particular.  
But the first is true. Therefore the latter. The connexion of the first proposition, is so clear, that nothing needs to be said to it.  
The second proposition, (Viz. that the Gospel is no otherwise glad tidings to any then to all, and every one in particular) is thus proved.  
The knowledge that any particular among you can have of the Gospel's being glad tidings unto them, and holding forth the love and good will of God towards them, is, either because they know the Gospel to be so universally to all and every one; or else, because of some special immediate Revelation from God, assuring them, that though the Gospel be not glad tidings unto all men, but that many are, (yea the far greater part of mankind) excepted, yet it is so to them in special, God having revealed it unto them, by name, that they are included in that particular, small number, to whom the Gospel is glad tidings.  
But this way you wave, as denying immediate Revelation. Therefore must run to the former there being no third way conceivable.  
And indeed upon that ground it is clearly deducible, for, if the Gospel be glad tidings to all particulars, than any particular may without hesitation conclude it so to him. For, from the universal to the particular or particulars, is a most certain and infallible consequence.  
As for example, I, or any man may conclude our selus as descended, from Adam because all men universally are so.  
And on the contrary, from never so many particulars, if there be any exception, of but any one, it doth not follow unto any particular whatsoever. So, no man can conclude himself descended from Abraham, because 't is most certain many are so. Just thus, if the Gospel be only glad tidings, unto many, and not unto all, and every particular, it follows not that it is just so to me or thee. For that, it is as probable that we may be among the secluded, as included, if the Lord hath not particularly revealed it to us.  
Now, before any man can believe the Gospel, it must be held forth as a thing certain, and as such must be made known unto him. For, what is a man's faith, but the particular application of the Gospel, or thing therein held forth, unto a man's self; or man's laying hold on the Grace offered, and believing that it belongs to him? Which he can never do, until it be so made known to him, and that certainly; not by faint or rash conjecture. For true divine faith relys not, cannot lean, upon mere conjecture, but only upon certainty. And herein faith differs from Opinion, which always relies upon conjecture; and therefore is but faint and fluctuating, weak and feeble, as is the foundation upon which it relies. Whereas, that certainty which is the right basis and foundation of true faith, is strong and can never fail.  
Again, the Gospel can not be glad tidings to any, further than it is certainly known to belong to them, because uncertain tidings can never be glad tidings: the uncertainty thereof so hindering the heart in closing there with, that it cannot come to have joy therein, but is rather kept in an anxious sadness, till it knows the certainty of it. Now how can they be glad tidings to any (except through a special and immediate revelation) but from this ground, that they are so to all.  
If it be replied, it may to some be known, through their effectual calling, the Lord secretly persuading them; by the secret operation and influence of his Spirit, to apply the grace of the Gospel ontwardly held forth.  
To this I answer. How shall they, in what manner can they, be assured of the efficacy of their calling, and that their belief of it, is not a mere presumption, and groundless imagination? for this again, must either be known, by its having an objective evidence of its own; or, from the evidence of the Scripture; If the first, that I affirm to be, as it indeed is, immediate Revelation exparte objects. Which thing these men utterly deny in this age. For, that secret operation, influence or impression of God's Spirit, they will allow to be only subjective and not objective. Which therefore, I may justly call (as they understand it) a blind impulse, or impression; From whence consequently, they cannot infer the certainty of the Gospel's belonging to them.  
If they say the evidence is from the Scripture. Then certainly it must be from the Scriptures holding forth the Gospel universally to all, as glad tidings, and so by consequence to them.  
Because there is no Scripture that holds any such thing forth particularly as to them, more than to others. For, as is already showed that it is held forth as glad tidings to some, gives no man firm ground to conclude it so to him, as one of those some.  
But, waving now this principle of theirs [that immediate revelation is ceased] (through most true it is, that there is at this day immediate revelation, and that no man can truly apply the Gospel to himself but by immediate revelation) yet this Argument is of great weight and force. As for example, First, it cannot be denied that, the truth of the universal being known and believed, is a great and comfortable, confirmation to the strengthening of men's faith in the particular application. For, if the Gospel hold forth good will unto all then certainly unto me. So Secondly. As I can savingly believe the Gospel no other way, but as held forth unto me by immediate revelation. So by this immediate revelation, it is not any singular or particular principle that is thus held forth unto me, but that which is the universal, the common salvation, Viz, the Light, the word, the seed, which I sinned revealed and made manifest in me, reproving sin, in heart, word and deed, and secretly drawing me from it, unto righteousness, which principle is revealed in me, to be the grace of the Gospel; not, I say, as any particular principle given unto me, and not unto others, but, as that which is universally given, and works, so to speak, universally, answering every where; to me in others, and to others in me. And so it is both outwardly preached, and inwardly manifested to be that universal principle which is the grace of the Gospel. Through closing with which, peace with the Lord is obtained. And because it is an universal principle and is so inwardly revealed, therefore is my heart the more persuaded to close with it, especially at first, or in my first entrance. For, coming to hear that that which secretly reprous for sin, and appears against it in every conscience is the very grace of the Gospel, and finding the same thing revealed in my particular, this is an occasion or ground for me to believe it. Whereas, if the principle were not universal, and that there were two principles, reproving and convincing of sin, the one universal not saving, the other particular and saving, I might have much reason to question, whether what I have, be the saving and special principle or no. Thus I say. The principle being in the first place declared, so to speak, as an universal thing, it is a great help unto the poor soul, at its entrance, to facilitate its belief: Of which thing I have had experience in my own particular who witnessed it revealed in me, as universal, and so closed with it, not that I durst say that there was any special principle revealed, or given to me; For, such was the darkness confusion, and inclearness that was over my mind, that I could not have distinguished it; but yet I manifestly felt in my heart that which reproved all sin, and weighted me for it, working as fire against it. But this I knew to be nothing but what was common to others; For the same that made me know it in myself, made me know, and feel it in others. And now, this universal thing, being by God's faithful messengers preached unto me, as the very grace of the Gospel, and the very saving Light of jesus Christ. O! how glad tidings was it to my soul! which closed with the truth thereof, by the secret operation of God's holy Spirit. And truly, in that day, I must needs say, that the greatest, most manifest and clear prop, or ground of my faith (that was visible unto my mind) that I had in my heart what was saving; was, even because I found in me that little, universal, common, despised thing, the least, of all seeds, which is at this day more precious unto my soul, and more excellent than all the mountains of prey: seeing that was held forth to be the saving grace, which was universal; which I found in me, answering to it in others: yea, when it was the least of all seeds, in me, it did wonderfully answer to its self in others, in whom it was grown up to be the greatest of all herbs, full of heavenly fruit and virtue: and while it was yet burdened and oppressed and imprisoned in me, it answered to the same (the same I say, for nature and kind) in others, where it was in Dominion and perfect liberty, over all that oppressed it: whereby I was exceedingly reached, strengthened and confirmed to believe that it was of a saving nature, conceiving a blessed hope, that it would in due time be raised in me, into the same Dominion, victory and liberty, that I felt it to be in, in them; which now, in a measure, I do witness; all glory and praise be unto the Lord for ever. So I say, feeling that universal Principle in me; and being persuaded of the Lord that it was universally saving, I was thereby helped to believe that it was saving in me.  
And indeed, that immediate revelation by which faith at first, is usually or commonly wrought in the heart; is not so much given in a distinct form of words particularly saying this or that thing to the soul: as, in a manifestation of the divine power and virtue of God's Spirit in that little seed, which the heart is made to feel secretly working in it, as sire, soap and water, as an hammer, and two edged sword, as a magnet, or Load stone, drawing the heart to itself; And thus is faith, at first, wrought by the word of God speaking forth itself simply in power, virtue, Light and life, rather than in words; for that the soul, 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 virtue and life itself, and distinguish it from any other thing, but afterwards, when the ear is well opened and form, words are given, and that very distinctly heard and apprehended, which are very precious and excellent, full of heavenly virtue 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 universal 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 shallbe a very great (and so to speak) universal gathering of the children of men; in all nations unto the faith of jesus Christ; and that is it which all true Christians find themselves much concerned in, to pray, travel, and labour for, even the gathering and turning people unto the faith of our Lord Jesus Christ; and that holiness, and virtue and righteousness, may spread and abound in and among them. Now, what is more useful, and conducible to this universal gathering; then this universal principle, and what more pernicious and prejudicial thereunto then the contrary? hence I thus argue.  
That Doctrine which is most conducive of that universal gathering and conversion of all Nations to faith and holiness is to be embraced. And that which is most prejudicial and impeditive of it, is to be rejected.  
But this Doctrine which holds forth an universal, sufficient Evanlic principle is most conducive etc. and the contrary most impeditive etc. 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 useful and conducive of holiness etc. which informeth unholy, and unbelieving people universally, of a principle given them of God through which they may come to believe, and be made holy. And that Doctrine which not only informeth people of no such thing, but plainly denies any such principle, as to the greatest part of men; is most prejudicial, and impeditive of holiness etc.  
But so are, respectively the aforesaid Doctrines.  
Therefore, etc.  
And the thing is indeed, most plain, with little reasoning about it. For let a man or company of men go forth to preach to a multitude, and bid them believe 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 believe, 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 only no such principle, power, or capacity given by God to the greatest part of mankind, but that there never shallbe any such given them, from all eternity, God having of his own freewill and pleasure, irrevocably determined, never to give them any such thing, without which it is impossible for them ever to become believers, holy, just and good men: And this because they might remain unholy, unjust, unrighteous, and that remaining 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 instrumental to bring people to faith, holiness etc. but really and indeed to hinder, discourage and turn them back? would not this be as unreasonable and ridiculous, as for a Physician to come into an hospital 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 beleeus several 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 ye would not these poor people think this man rather a fool then a Physician, out of his wits rather than a rational 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 hear him talk, or in the least believe that he were like to do them any good?  
This is plainly the case of the national Ministers who are still crying to their people, be holy, be holy, be righteous, be pure, who generally are in their natural unconverted condition though they have lived all their days under their ministry: For, these very men that thus cry to them to be holy etc. often tell them at the same time, that there is no sufficient principle of grace given to any one unconverted, or natural man (so far are they from saying it is universal) whereby it is possible for him to be converted.  
Pray then! what is their ministry 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? Physicians of no value they may well be called.  
Surely, there is no Doctrine, more prejudicial to the setting up of Christ's Kingdom among men, and none more advantageous for the upholding, and propagating the devils, than this Doctrine of theirs. But they who bring the contrary Doctrine, to the nations who lie in darkness & wickedness, as having received it from the Lord Viz. That Christ, the Light of the world hath enlightened them, and given them a principle sufficient whereby they may be led out of that state of darkness and wickedness, and be quickened and sanctified unto God; These are indeed messengers of glad tidings to the nations, whose feet are beautiful upon the Mountains: as not only 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 universal principle; for what more grievous burden, then to put people upon impossibilities!  
They that bear testimony unto this universal principle, from the virtue of it felt in their own hearts; are like unto those skilful Physicians, 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 applied 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 doth, comes to be cured thereby.  
By the preaching of which universal 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 whereby we may be, and are encouraged to declare unto them, the things pertaining to the faith of the Gospel: even as the principle of Reason in men, becomes a ground and foundation for a Master to instruct his Scholars in humane arts and sciences the proper object of Reason, without which there would be no encouragement 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 laid in any, till it hath obtained its proper place, in them. Now this divine principle, which indeed is the only 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 room of this divine seed & principle. The work now of the true ministers of Christ, is, as his instruments, through the influence of life and virtue, from this divine principle in themselves 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 laid in that proper, due place, that it ought to have had in them, which he was, in his ministry, instrumental 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 requisite 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 precious fruits of virtue 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, join 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 wonderful 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 acknowledgement of the Christian Religion; First to inform them of this universal principle, what it is, and turn 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 virtue of God in it may be felt; And this will naturally bring people to own the Scriptures, and things therein declared; to own 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 wonderful end and design of God therein; to own the Evangelists and Apostles, and the dispensation of life and glory through the spiritual and inward appearance of Christ among them, in their day, which was very powerful and excellent; and finally to own the same as it is now again revealed in this day after the Apostasy: For this inward and universal 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 kiss and embrace, as it riseth or springeth up in any Vessel, 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 persuaded to own and believe it. And as they come so to join 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 taste, relish and savour them, in the life of this divine seed. And this is good method and order in the preaching of the Gospel. 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 true method in our words and writings, as hath been declared, first to turn people to the light that they may believe it, which finding in them, they can the more easily do: & then to direct them to, and inform them of the Scriptures, and things therein declared; which they cannot receive, believe, 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 believe 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 believe and receiv them, in which alone they can be truly and duly received, is most contrary unto the true method and order of the Gospel, and against all true method and order held in the knowledge of things natural, which always proceeds from the more known to the less: And begins at such a principle or principles, as makes way for the receiving other things that are more remote. And, to speak the truth, hence it is, even for want of this true order in preaching of the Gospel that men have had so little success hitherto: nor can they rationally expect better, till they come to this method and order, which the Lord hath taught and given us, and in the use of which we have found the large blessing of the Lord, in the wonderful success that it hath had among people and the Lord will, we know it, continue to bless it, to the gathering of all the nations of the earth to the knowledge of himself, which shall cover the earth as the waters cover the sea.  
Amen.   

Argument. 6. From the discovery of the Nature of this universal principle of light, which our Adversaries grant to be in every man, but deny to be saving.  
HEre our Adversaries are not a little at odds among themselves, the greater part of the national, and congregational teachers, whether Prelatical, Presbyterial, Independent or Baptists do affirm this universal light, which they all confess to be in all men, to be only a Natural light, or light of, and proceeding from man's own nature. Others among them, grant it to be a light Supernatural, but only given to most men to leave them without excuse, and aggravate their condemnation, being but common grace and insufficient to their salvation.  
Others, that agree with the Arminians and Papists in this point▪ do acknowledge it not only to be supernatural, but given of God to all men in order to salvation; & consequently having a tendency, though remote, thereunto, in so far that they say, that whosoever do improve this light or grace universal, and are faithful thereunto, shall certainly obtain from God grace Evangelicall, whereby they may besaved: so that they do not acknowledge this universal Grace, to be the Very grace Evangelicall; or Gospel grace, but only a certain supernatural grace, which, if improved, loadeth thereunto.  
But we, in opposition to all these Opinionists do aver this universal grace, to be that very Evangelicall, Gospel and saving grace and not another, through which, it being closed with in faith and love, salvation is obtained.  
Hence than it may appear, how unjustly and unreasonably most of the national teachers and others, do charge us with agreeing with the Papists and Arminians in this weighty point. For, how do we agree with them while they deny, and we affirm it to be the very grace of the Gospel, and object of the faith thereof?  
But say they: ye agree with them in the general, in that you, as well as they, say, that this grace is both universal, and sufficient in order to salvation.  
To this I answer, that we may by the like inference charge them of agreeing in general with the Pelagians against whom they do so much cry out, For Pelagius, as well as they, and they as well as he, do affirm this universal principle to be no other than man's own nature, and the light and power thereof; and so in general they agree as much with the Pelagians, as we with Papists and Arminians.  
Now its 〈◊〉 Pelagius said that men might attain unto Justification by it, although he judged, it to be but the Light of a man's own nature; which these men deny, and so do differ in special. As we also do from Papists and Arminians. And thus as we do agree with them in some remote general on the one hand, so do they in opposition to us on the other hand. For, they (with the Papists and Arminians) do deny this to be grace Evangelicall, averring it to be some other thing.  
But that the nature of this universal principle may be discovered, we are to observe that it is generally acknowledged that this universal principle, is a witness in every man's conscience and heart (and that perpetually and unchangeably) unto temperance and righteousness, as things pleasing unto God: and against intemperance and unrighteousness as contrary and displeasing to him. Yea they further grant that disobedience unto this principle in every man, which t●…cheth sobriety and righteousness, is a sin against God, and to be punished eternally, if not repent of and forgiven. From this concession then, it is evident, that this universal principle is pure and incorrupt in the nature of it: because it is a perpetual and unchangeable witness in man against unrighteousness, and could never be biased, nor bribed so as to give way or consent unto men's doing unrighteously, or speak peace to them therein; but still reproveth and witnesseth against it: Which, were it impure or corrupt it might and doubtless would do. Again, seeing disobedience against it, is sin against God, it must certainly be the Law of God. And if it be the Law of God it must be pure and divine. For it cannot be supposed that ever God did or shall require men to obey any Law that is not of him or that is impure and corrupt. More over all unrighteousness and intemperance is impure, therefore that which witnesseth against, and is contrary unto it, is pure.  
Hence I thus argue. That Principle which is pure and incorrupt, is not man's own nature, neither of, or proceeding from the same.  
But this universal principle is pure and incorrupt as hath been shown.  
Therefore etc.  
The first proposition is evident from this, That man's own nature, by the fall was not only in part, but wholly corrupted and defiled by transgression, as our adversaries grant, therefore, seeing this principle is pure and incorrupt, it cannot be man's own nature nor proceeding therefrom. For that which is pure cannot proceed from that which is impure, a corrupt fountain cannot send forth pure water; nor an evil tree bring forth good fruit.  
By the force now of this Argument are many convinced that this universal principle is really supernatural, but then they deny it to have any infallible tendency to salvation, how much so ever it be improved, for that it is not a gift or grace given (say they) to man, de novo, or of a new, after the fall, universally for his salvation; but some Remnant, or Relic of that supernatural light, which God gave Adam before the shall: which still remains in all men, since the fall; like a little spark of fire among the ashes, or in the ruins of a house burnt down. And so, though man's nature be wholly corrupted, yet, this being supernatural remains therein incorrupt, retaining its own primitive purity, not being defiled with, but witnessing against, and reproving the corruption of man's nature, and man's nature in it.  
If we should now ask; seeing its pure in the nature of it, how comes, it to be unable to purify man's nature? and save it from its impurity? was it not purifying, and saving in its nature before the fall; and if so, is it not saving and purifying after the fall?  
If it be said, it nor doth nor can save and purify man's corrupt nature, because of its being so weak and small, being only 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 only 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 true seed of Regeneration unto a Very little thing, even the least of all seeds.  
But that they say this universal pricciple is only some relict of that supernatural Light which Adam had before the fall, and nothing de novo, or of a new superadded, is not to be granted. For, if by supernatural Light they understand the image of God in man, that image did wholly die, & the light thereof become wholly extinguished and so the image remained 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 crucified, 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 supernatural 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 natural thing which liveth. Which, so soon as they are slain, or mortified, send forth no more virtue, till quickened again. And thus a live coal after it is killed, giveth no more light, till it be revived again by somewhat that is living administered and communicated de novo to it.  
That supernatural 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 soul of man, which only can live unto God & be a partaker of his life, through that life which he breathes into this slain image, in which man only 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 
* 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 Ancients, especially of Athanasius, Cyrillus Alexandrinus. Proc●…pius Gazaus, etc. some of which may possibly be given at the end of this book.  into him whereby he became a living soul, i. e. did partake of a life that in the very nature and kind of it, excelled the life of all other Visible creatures, which did represent God, and give the knowledge of him, unto man, so far as he was capable of it.  
Now, in the last place we have to do with Arminians, and Papists who deny this universal principle to be the grace Evangelicall, and consequently that the true seed of Regeneration is sown 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 died, and was slain by man's fall, what can it be but the true 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 else 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 Gospel Rome, 10: 8. v. 16. compared, and Colossians. 1. 23. 27. As also John 1. 9 7. etc. where it's called the true light which lighteth every man that cometh into the world, that all through him might believe etc.    

SECTION III. The objections of any seeming weight answered.  
Object. 1. Natural 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, 'tis 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 only 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 Virtues of the spirit mentioned, Galat. 5. 22. 23. which the Saints alone, or the converted only; 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 Judas. 19 Not to have the spirit. Therefore such have no saving light.  
Answ. The word [have] hath various significations, sometimes it signify 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 etc.  
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, natural, carnal men may receive the spirit according to that influence which prepareth for union etc. for, many a worldly and natural 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 natural and carnal? 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 believing, but there is a more general receiving of the Spirit by which unbelievers may come to believe, and so become the Sons of God who were not.  
Object. 5. Unconverted men are said to be without God and without Christ in the World.  
And Rom. 18. 10. It's said If Christ be in you the body is dead etc. Therefore Christ is not in all, nor any of the unconverted in a saving way.  
Answ. The former answer suffices here again, Christ is not in the unconverted by faith, by union, and enjoyment etc. this being the proper state, of the Saints. But he is in them according to that in-being and presence which by his influence upon them prepareth for union etc. For how is else any unconverted man, ever converted, but by the in-being of Christ, and his coming to them while unconverted? he visits men while in spiritual Egypt, and comes unto them in that state, to lead them out of it, but many do not follow him: as the words of Christ do most plainly import. I am the light of the world he that follows me shall not abide in darkness but etc.  
So, some follow, and some follow not, yea, he said to the very unbelievers, while ye have the light believe in it. Jo. 12. 36. And the slothful servant is said to have RECEIVED his Talon. Though he hid it in the Earth, according to which Christ said, from him that hath not shall be taken away that which he hath. How could he be said to have received it; and how could he again be said not to have it, if the words [have, and receive] did not admit of Various significations?  
Object. 6. It's said, the natural man receivs not the things of the spirit of God etc. neither can he know them. Therefore etc.  
Answ. The things which the Apostle here speaks of, are relative to the things mentioned 1 Cor. 2. 9 which eye hath not seen, nor ear heard, neither have entered into the heart of man which God hath prepared for them that love him; which things (Viz. the peace and joy of the holy Ghost, and sweet fellow ship of the Saints with God, & things thereunto pertaining) the natural man, or man in his natural state receiveth not, nor can he, so much as know them; And what wonder! while he is in a state uncapable of them. But; there are other things, and those of God too, which they may receiv and know, Viz. the things of his Judgement, qualified with mercy, which are preparatory to their conversion and restoration, which are proper to their state and condition. But the conditions of the Saints, and things thereunto appertaining none can know, till they come to be Saints themselves. And then they will have an eye to see, and heart to understand even those deep things of God.  
Object. It's said unto the Saints Heb. 10. 32. after ye were enlighted, ye endured a great fight of afflictions, which imports that once they were not, and only the Saints are enlightened.  
Answ. No such matter, it only denotes a two fold, enlightening, and that the unconverted are not so, or in that sense, said to be enlightened as the Saints. For there are diversity of illuminations, ministrations and operations, but one spirit, one word, one power, one saving light and grace, common to, and working in, all, according to their respective states and conditions. Thus the Saints are enlightened to see and know the things proper to their state, and others to see and know the things proper to theirs, but not the conditions, attainments and enjoyments, of which at presen they are utterly uncapable, being only capable of knowing their own conditions, and things that are preparatory, and of tendency to their sanctification, or becoming Saints.  
Object. Christ saith, he prayeth not for the world, therefore he doth not savingly enlighten them.  
Answ. The word [World] is either understood relatively, as a society and fellowship of men whose Government, Dominion and course of life, is directly contrary to the Government, Dominion, & way of Christ, and the course of life and conversation of his Saints. And thus the world, and the Church, are diametrically opposite to each other. So that in this sense Christ prayeth not for the world; for that were to pray for the upholding and continuance of wickedness, which is, as it were the band which knits the World together into a body incorporate against Christ. But this, nor he nor his do pray for but against.  
Or the [world] is singly understood, of men living in the world in a natural condition, and thus he prayeth for them that they may be converted and believe as John 17. 21. and he prayed for his enemies, when he suffered upon the cross.  
But they say. If he prayed for the world, than the whole world should be converted, for the Father heareth him always.  
Answ. He prayeth for the world in a submission to the will of God, who willeth all men to be saved, not absolutely, but in relation to their believing, by which will of God to save them, all men are visited, with such an hour and power of the love, mercy and grace of God, that they may believe; And for this Christ prayed, and all the Saints do pray; even for all men, that they may be more and more so visited, for this is good and acceptable unto God. 1 Tim. 2: 1, 2, 3, 4.  
Object. 9 Christ died not for all men therefore, etc.  
Answ. I may well form the contrary Argument, Christ died for all men, therefore he hath savingly enlightened them. For, that Christ died for all, is most expressly affirmed. 2 Cor. 5. 2. Hebr. 2: 9 compared with 1 Tim. 2: 6.  
But say they, the word [all] is here to be taken not for singula generum, but genera singulorum, i. e. not for every particular, but for some of all sorts.  
Answ. For the refutation of this fond fancy I refer the reader to the above Arguments, especially to Argument 1. 5. 7. Pag. 12. 31. 32. 38. 39 Where it is at large proved that by [all] is to be understood all particulars.  
But they further Object, If Christ had died for all, than all should be justified and saved, or else his death would be in vain and of no effect unto many. And Rom. 8: 34. it's said who is he that condemneth; it is Christ that died.  
Answ. We say not, nor ever did, that all the benefits of Christ's death come upon all, for the benefits of Christ's death are many, whereof some come only upon some, others upon all. Viz. Justification and the things accompanying it do come only upon them that believe, but the free gift or grace is come upon all, not whereby all are actually justified, but whereby they might believe and be justified. Nor doth the unbeleef of some make the death of Christ of none effect; For it hath its effect to render them without excuse, as guilty of the body and blood of Christ.  
And thus is that other cavil answered, If God willed all men to besaved, than his will should be ineffectual, because many are not saved.  
For God willeth not all to be saved absolutely, but conditionally (ex parte Objecti) upon their believing. And whereas it is again by them objected.  
Either God willeth them to believe absolutely, or conditionally.  
Answ. We say conditionally. Yet not so, as if God required any thing to be done by them previous to their believing. But upon their non-resistence of his operation when he worketh in them. For, when the Lord appeareth in that divine seed, which he hath sown in all men, to produce in them the very act of believing and to draw the will of man along with him to concur therein, some do resist even when their bands are so far released that they might yield. Thus we say that God willeth all men to believe, upon their non-resistence of him when he works in them, to the producing faith; which is a being passive, and not active. For, before faith they cannot be active to any thing that is good. Hosea 11: 4.  
Object. 10. This doctrine seems to hold forth that all men even the unconverted have free will, whereas according to the Scriptures testimony, all unconverted men are in bondage and captivity so that they cannot do the things that are good.  
Answ. Any freedom that men wholly unconverted may be said to have, must be understood passively not actively. For indeed, in that state they cannot act that which is good, but they can forbear to resist that which works in them towards their conversion.  
And yet even this passive freedom., is not of or from themselves, but of and from the Grace of God.  
But some will perhaps infer from hence that they have an active freedom because believing is a being active, and according to your Doctrine (say they) they may believe.  
Answ. None can believe, but as faith is wrought in them, by the operation of the Spirit of God, in his own seed, by which, they not resisting it, faith would certainly be begot in them. And in this sense it may be truly said they may or can believe. And though the soul be truly active in its faith afterwards, yet, at its first believing, it may rather be said to be passive then active. For, what is its first believing, but a suffering the seed of faith to cleave unto, and unite with it? And thus the first step of believing in Christ, is called a receiving him, which may be taken passively. Now, at the souls first believing, it receivs power to be active, and to act, from a free will, that which is good: which freedom it doth not receive all at once, but it groweth in the soul, according as its faith groweth, which beginneth in a very small thing; nor can the soul believe, at all times, but only at such times, as the Lord by his Spirit, in his own seed, breaths and mous upon the heart.  
Object. 11. By this Doctrine, it seems that the reason why one man is converted, and another not, is to be imputed unto man himself and so he should make himself to differ from another, contrary to the Doctrine of the Apostle, 1. Cor. 4. 7.  
Answ. No such thing. The reason being always to be imputed to the principal cause, which is God: and man, at best, but the instrument in his own conversion, whatsoever he doth so, as an instrument, it is all from God, and not of himself: So that, as for him, the difference is to be imputed to God, for man neither hath nor doth any good, but what he hath received from him.  
Object. None have saving Light and Grace, but the Elect, all others being, by God, passed by and reprobated from all eternity.  
Answ. That there is a decree of election and reprobation, and that from everlasting, we grant, but in another sense then the national teachers do assert it The understanding whereof the Lord by his spirit hath given us; on this wise.  
There are two seeds one elect, and of God, the other Reprobate and of the Devil, the divine seed, which is elect, is that seed of which we have said, that God hath sown it in every man that comes in to the world, who so now cleave to this elect seed, in true faith, and persevere so to do, to the end of the day of their trial and temptation, these are the elect of God, who are chosen of him before the foundation of the world, as fore knowing, and fore seeing them in unity with this seed, which is Christ, in whom they are therefore said to be chosen Ephes.  
The reprobate seed, is that seed of darkness and unrighteousness in men, which is of the Devil. They now which cleave thereunto, and continue in unity therewith till the day of their visitation from the Lord expire, they are the Reprobate, whom God from everlasting did fore know, would reject his elect, and cleav unto this Reprobate seed, to the very end of their day, and so accordingly did reprobate them.  
Thus then, though the decree of Election and Reprobation be from everlasting, yet it respects men, not simply as men, but as finally adhering and cleaving, to the elect or reprobate seed.  
So that, none are at first passed by, but all are once visited, with a day of mercy and grace, wherein it is possible for them to be saved.  
But this their odd Doctrine, that God hath altogether passed by all those that perish, without ever making salvation, so much as, possible to them, they endeavour to prove from these Scriptures. Rom. 8: 29. Rom. 9 Act. 13: 48. Jud. 4. John. 6: 37. Which Scriptures they woefully wrest, and wring to that purpose, as I shall show in the vindication of each of them.  
And first, to the first; Rom. 8: 29, 30. From whence they would infer, that none are called, with a call sufficient to salvation but who are predestinate, and justified, because the Apostle saith, for whom he did predestinate, them he called, and whom he called them ho did justify, etc. Ergo none are called, Viz. Sufficiently, etc. But who are justified.  
Answ. There is a more general call, whereby unconverted are called unto faith and renovation; And there is a more special call and Vocation, proper only unto the converted, whereby they are called unto the glorious liberty of the children of God; being called the Sons and Daughters of the living God: and so, called unto such things as do pertain to such a state: of which calling, many Scriptures do speak, as Rom. 9 26. Eph. 4. 1. 4. 2 Tim. 1. 9 Hebr. 9 15. Jud. 1. 2 Pet. 1. 10. of which special calling this place by them adduced, is to be understood; For, whom he predestinated, them did he thus call his people, the children of the living God, his Sons and Daughters, and all these he justified.  
Yet, according to that General call, many are called, who are not predestinate; for it's said many are called, but few are chosen. Yea I have already proved that all are called by God, in their day●…, and to say that God calls any insufficiently, is to reflect both upon his goodness, power and righteousness.  
The next Scripture they lay violent hands on is Rom. 9 Where, they say, it's said jacob have I loved and Esau have I hated, before the children were born etc.  
Answ. 1. There's no such thing said there, nor any where else; 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 only, the Elder shall serve the younger.  
2. Though the decree of God concerning them was not only before their birth but (as hath been said) from everlasting. Yet it did not respect, as its Object, jacob and Esau simply, before they were born: but as born, and having a day of visitation given them; the one jacob, as seeking after and obtaining the elect seed, signified 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 jacob and Esau, to be a figure, signifying that the Election runs not in a carnal line, as the Jews apprehended, as if they were elected because descended of jacob, and others reprobated; to give check now to this carnal conceit, the Apostle shows that it doth not run in any line of carnal generation, but in that of Spiritual regeneration. Verse 7. 8. In Isaac shall thy seed be called, that is, saith he (opening the thing signified 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 jacob in the figure represents all believers, that are born of the elect seed: And Esau all others.  
Now, to jacob and his posterity was given the promised Land, which signifieth the kingdom of heaven, which is given to the truly regenerate. But Esau and his posterity are shut out unto the waist 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 absolutely 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 again Verse 15. I will have mercy on whom I will have mercy etc. as being Paul's answer to that Objection, is there unrighteousness with God? From whence they infer, that God hath not mercy upon all, but upon some only.  
Answ. These words relate not, to men's 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 wonderful discrimination of the free love of God. And thus, after a time of gracious 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 clear demonstration both of his righteousness and mercy.  
They urge again Verse 17. For this cause have I raised thee up, meaning Pharaoh, that I might show 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, wherein thou mightst have repent. Nay, it's plain it relates to the time of Pharoahs' great provocation.  
Lastly they urge from this Chapter Verse 21. etc. Hath not the power potter over the clay, etc.  
Answ. The Apostle allegeth 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 endured them with much long suffering, and given them space and place for repentance, wherein salvation was possible to them: Peter testifying, that the long suffering of God is salvation, i. e. tendeth thereunto, as Paul also testifieth saying the riches of his for bearance leads to repentance, which yet some despised. It is also said, that jesebell had given unto her space to repent, etc. 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 sense and Reason, inanimate, and uncapable of all sense 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 only 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 only the righteousness of God, but his very mercy shall condemn 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 dishonoured him, through unbeleef and impenitence.  
Another Scripture which they press into their service, is, Act. 13: 48. And as many as were ordained to eternal life believed.  
Answ. The words may be translated thus; And who ever (or as many as) believed, were ordained unto eternal life, or ordered or placed into eternal life. But, although, the common translation should be admitted, it prous not what they intent.  
For we grant, that as whoever believe are ordained to eternal life so whoever are ordained unto eternal life do believe: which hinders not but that others may have had a day of visitation wherein it was possible for them to have beleed, but God did fore know that they would not believe and so the did not predestinate them to life.  
Another place they call to their assistance is, Judas 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 etc. as Judas there speaks.  
Another place they build upon, is Jo. 6. 37. which saith, all that the father giveth me, shall come; whence they would infer, 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 General giving, and so all men, yea all things are given unto Christ. Matth. 11. 27. Jo. 3. 35. and there is a more special giving, which is only applicable to the Saints. Who are his children, and these cannot but come unto him, as Peter said Lord to whom shall go but unto thee? etc.  
There are other places urged by them, but these adduced are the most usual, and the answers given unto them, will, being rightly applied, suffice to any other; so that, who judge of this matter according to the witness of God in their hearts, and do therein, ponder the Scriptures, will find the Doctrine of the national Teachers, concerning Election and Reprobation, not to be according to the truth nor scriptural; but indeed a most pernicious Doctrine to the hindering of the growth and spreading of piety in the world, as may appear from what is already said;  
I shall now descend to weigh the few small Reasons they have, and usually give, for their adhering to so absurd an Opinion.  
First then, they say, if election be according to faith foreseen, than it is not free.  
Answ. It followeth not at all, for election is free, though it be not without respect to faith, even as justification is free, which themselves say is not without respect to faith. They must then either deny justification to be free, or say that it hath no respect to faith, or confess that election is, free not withstanding its respect to faith.  
Secondly they argue, if Election and reprobation be according to faith foreseen, than something in the creature was the moving cause of God's decree.  
Answ. Nor doth this follow. For, though men believing, be the object of the decree of Election, yet they are not the moving cause thereof: in like manner men unbelieving are the object, but not moving cause of reprobation. Unbeleef is indeed a cause of the Destruction of the wicked, which destruction is decreed, so is also faith an instrumental cause of the salvation of the Saints, which is also decreed, but not of the decree of God, which hath no cause, without themselves. And by these Answers any other reasons they bring may be confuted.  
Object. 13. If saving grace andilight were given unto all, than all should be saved, otherwise grace were not effectual, as not having its efficacy.  
Answ. It followeth not; grace is effectual, and hath its sufficient efficacy, in that in its own nature it is able to save all, who do not resist it, even as Physic may be very effectual, to cure such and such diseases, if duly applied, and yet if it be not permitted to have its due operation, it may not only not cure, but kill. But more over, grace hath its efficacy in all, in that it makes all inexcusable, who do resist it, and persist in their gainstauding. And thus, it tendeth to the glory of God in their condemnation.  
But say some, a moral suasion is sufficient to leave men without excuse.  
Answ. I deny it. For, nothing can render men unexcusable, but that, which being improved can excuse, which no moral suasion can do.  
Object. 14. Saving light and grace is irresistible therefore it must have its effect to salvation.  
Answ. That the Lord may work irresistibly in some, we deny not, but that he doth so work, in all that are or may be saved, is the mere brainsick fancy of these men, and contrary to the tenor of the whole Scriptures, which complain of men's resisting the holy Ghost. withstanding the truth, holding it under in unrighteousness, crucifying the Lord of glory in themselves, doing despite unto the Spirit of Grace, oppressing and choking the good seed etc.  
What is more effectual than the sun, and then fire, unto which Christ, the word of grace and true light is compared? yet, what more easily resisted then the light of the sun, without all pains, by the bare wink of the eye. And fire, though suffered to break out to a flame can be quenched. To divers other natural & powerful causes which have efficacy enough in them to procur their proper effects, if not impeded, is this word of grace compared.  
Object. 15. It's said of some that they could not believe Jo. 12. 39 Ergo etc.  
Answ. True; but no where is it said that from the begininng they could not believe. Yea, the very reason why they could not at that time believe is expressly rendered by Matth. 13. 13. because they had closed their eyes and in seeing did not see; for which cause the Lord, being provoked, gave them up (read v. 14. 15.) to hardness of heart that they could not believe.  
Object. 16. God so hardened Pharoahs' heart that he could not obey the Lord, and let the people go.  
Answ. True again, but where is it said that Pharoahs' heart was so hardened from the beginning of the time that he was capable of understanding? no where.  
Pharaoh had provoked the Lord by his cruel oppressing the Israelites, & causing their male children to be killed a just provocation of the Lord thus to give him up to obduracy of heart, so that he could not obey. Now, we never said that all men may believe and obey the Lord, at all times, but only at such times and seasons as the Lord breathes and moves upon them within the day of their visitation.  
Object: 17. It's said of the People of Israel Deut. 29. 4. The Lord hath not given you a heart to perceive, and eyes to see, and ears to hear etc. Therefore he had not given them all, saving light and grace.  
Answ. It follows not; for the perceiving heart, seeing eyes, hearing ears, are the effect of this saving light and grace, only in those, in whom it is not resisted.  
Now, God had given his good Spirit to instruct them. Nehem. 9: v. 20. but they rebelled against and vexed his holy Spirit, Isayah. 63: verse. 10.  
But some would fain limit these words only to those who prophesied, or at least to the faithful, unto whom God gave his good Spirit to in struck the people, which they rebelled against, not in themselves, but in the faithful who did instruct them.  
Answ. This cannot be, for it had been to no purpose to give his good Spirit unto the teachers to instruct the people, if no measure of the same had been given to the people to learn.  
For, as none can sufficiently teach the things of God, without the Spirit, so can none can truly learn them without it. Again, so far as any man resists the Spirit of God in another, he first resists it in himself: yea, it is said expressly they tempted God in their hearts Psa. 78. verse 18. And it is already proved that the manifestation of the Spirit is given to every man to profit withal.  
Object. 18. Some are said to have no light in them Isayah 8. 20.  
Answ. According to the Hebrew, even as the margin intimates, it is thus, because they have no morning in them. Now, its true all have not the morning light in them which imports the day star to be arisen; but with many it is as it were midnight for darkness, yet the light shineth in this darkness, even as the darkest night hath some light, and that from the sun at least by the reflection of its beams.  
Object. 19 It's said Matth. 6. 23. If thine eye be evil thy whole body shallbe full of darkness, if therefore the light that is in thee be darkness, how great is that darkness?  
That it is said the whole body is full of darkness where the eye is evil, (that is, where the heart is false) hinders not, but that the true saving light, in a seed, may be in that body: according to the very concession of our adversaries; who (although it besaid if the Eye be single the wholly body is full of Light) do earnestly contend that the most single hearted and best of all the Saints that ever lived upon the earth, have still some darkness in them, in a seed.  
And more over, the word in, in this place, signifieth, as in other places, union, enjoyment, etc. Now, most certain it is, that all that which men of corrupt minds do take for their light, rule and guide, so as there with to unite and thereby to be lead, is but Light falsely so called, and real darkness. For, there is a generation that call real darkness light and true light darkness, to whom the day of the Lord is said to be darkness, Amos 5: 18. against whom the Spirit and true light pronounceth a Woe.  
That Christ here speaketh of the woeful state of such people is plain whose light is darkness: For it is utterly impossible that the true light, even in its least measure, should really be darkness. The light then which is darkness (in whomsoever upon the face of the earth) is not the true light, but a false thing by them taken on, and set up in them, instead of the true light, as the most pleasant thing to the blinded eyes of their minds. But what doth this hinder but that the true light may be in them, a reprover and condemner of them, and their false light? which because they join not to nor improve it, is, as it were, not in them, but in order to their further condemnation, as it is written Jo. 3. 19 Yea, that the true and saving light hath been in them, whose body was full of darkness, & ay evil, is most palpably evident from this. That the Light indeed in them as they were turned towards it by the Ministry of God's faithful servants, hath proved an eyesalve, to make the eye single, which was evil; by which in process of time the darkness hath been wrought out and dispelled, and the soul and its body filled with light, as the bright shining of a candle gives light to the eyes, as it is written. Luke 11. 36.  
Object. 20. It's said Jo. 5. 37. 38. Ye have neither heard his voice, nor seen his shape at any time. And ye have not his word abiding in you.  
Answ. That's the voice by which he speaketh unto his children, which is full of heavenly sweetness, joy and refreshment, which is spoke from mount Zion; which comes after the wind, the fire and the Earthquake etc. But there is also a voice from mount Sinai, which is a voice of reproof, and correction, of judgement and condemnation, which yet hath some mercy, as it were, secretly in it, whereby God speaketh unto all men both Jews and Gentiles, as it is Ps. 50. 1. The mighty God even the Lord hath spoke, and called the earth from the rising of the sun to the going down thereof. And Rom. 10. 18. have they not heard? yes Verily etc.  
And so, according to the various states and conditions of men, the Lord hath divers voices whereby he speaketh unto them, & they as men, have an ear to hear. And this voice the Lord formeth or frameth suitable to the ear he speaks to. Now the Saints and children of God, have an ear and ey form in them, in the divine birth, which others have not: yet God can speak unto them according to the ear which they have. Deus loquitur linguâ filiorum hominum. i c. God speaketh in the language of the Sons of men. Yea, he hath a voice whereby he speaketh unto the most unsensible creatures, so as that they obey him. Thus hath the Lord also, a special, peculiar, and singular way of manifesting himself unto the Saints, by them to be seen, in his image raised and form in them; which may be called his shape. And thus none but such can see him. Yet he maketh his invisible things, even his eternal power and Godhead clearly to be seen, in some measure, even by them who believe not, so that they are without excuse. And, whereas it's said that they have not his word abiding in them. That is, not springing up, and bringing forth fruit in them; as a seed which being sown in the earth is not permitted to take root in it, by reason of some impediment, and so, is not said to abide in it: for the word [abide] signifieth union as Jo. 15. 3. Abide in me, i. e. keep in union with me etc. otherwise the word was nigh unto them, in their mouth and in their heart Rom. 10.  
Object. 21. This universal Light, can lead no further then heathenish morality, i. e. moral righteousness of temperance, and justice between man and man, and therefore is not a saving and Evangelicall Light. Other such objections also there are, that may fitly be taken in here. As, that it cannot discover all sin; nor the root of sin, called original sin; nor the remedy Viz. the Lord jesus Christ, nor the right way of worshipping God. Ergo not saving. And all this they think they sufficiently demonstrate, when they say; the Gentiles that had not the Gospel outwardly preached to them, know no more but heathenish morality as being Idolaters and worshipping false Gods, or the true God in a false way.  
Answ. This is a miserable way of concluding, void of all reason; to argue from the nonexistence of the effect to the non sufficiency or inability of the cause. And servs equally to the accusing of the Scriptures insufficiency in discovering the will of God; because many that own and profess the Scriptures are found worshipping of Idols, and of the true God in a false manner, and practising many enormities against the Testimony of the Scriptures and witness of God in their own consciences.  
So that, though all the Gentiles had been universally ignorant of these things that will not prove the light to be insufficient to salvation, because their ignorance proceeded not from the insufficiency and inability of the light, but from their not being faithful unto it; nor diligent improvers thereof. I am (saith Christ) the Light of the world, he that follows me shall not walk in darkness; importing that those that do not follow him, though he lighten them, shall remain in darkness.  
But secondly, how do they prove that none of the Gentiles did know sin, nor the root thereof? nor the Lord Jesus, nor the true worship of God? They instance indeed, many that knew not all these things, quoting Scriptures that speak so of many of them, but not of all. Now, to argue from the particular, or particulars, to the universal, is but an unreasonable way of argumentation; and no better than to conclude all men to be blind because some are so.  
Thirdly. I have already showed, in Argument 3. 4. and 6. from Rome 1. 2. and 10. Chapters, that some of the Gentiles who were under no outward administration of the Gospel, did call upon the Name of the Lord, and were saved: and so consequently knew both sin and the remedy thereof the Lord Jesus.  
But, what though they knew not the outward Name, if they knew the Nature, the Spirit, the life which slays sin and cures the soul? It is not the mere outward name that saves, but the life, the power of Christ that quickens, cleanses, purifies: and by this they might besaved; For it is the life that saveth Rom. 5. 10.  
I also showed from Rom. 2. That some of these Gentiles did so fulfil the Law of God, that they were accounted the jews and circumcision in heart before the Lord, had praise of him; and were justified.  
And this was a great error among the Jews, that the Lord had not a people among the Gentiles who were accepted of him; yea, it was even the mistake of the Apostles themselves, till the Lord convinced Peter by a vision from heaven, Acts. 10. But after he was convinced (both by the heavenly Vision, as also by meeting with Cornelius, a Gentile and uncircumcised, and yet a just and devout man, one that feared God and all his household) he broke forth with these words, of a truth I now perceive that God is no respecter of persons, but in every Nation he that fears God and worketh righteousness is accepted. Which plainly imports that there were some in divers Nations who both feared God, wrought righteousness and were accepted.  
And what do those words, Acts 10. 28, call thou no man unclean, import, but that God hath not absolutely passed by any man without giving him an opportunity, by which he might be saved?  
But say they, Paul said he had not known sin but by the Law. Rom. 7. whereas you say, the light by which he might have known sin was with him from his child hood: again he saith, when the commandment came sin revived and he died; how can this be understood of that Light, which was with him from his child hood?  
Answ: Very well: yea, how can it be understood of any thing else but that Light, which now so wrought in him that he saw that which before he saw not? For, though the Light was with him from his childhood, yet his mind was not turned in towards it, and so he did neither see nor know sin so distinctly as was needful for him, to be saved from it. And so, though the Law in the light, and the commandment came unto him, from his childhood, yet it came not in that power and force as afterwards, when his mind came to be turned towards it. For, the power of the Light is then only sufficiently felt in its discovery of sin, and the remedy thereof as the mind is turned towards it.  
Besides, this Argument lies much more forcibly against the Scriptures being this Law and commandment, not only because he had the outward Law and commandments in the Scripture, from his childhood, and was always directed to it as his rule, and trained up at the foot of Gamaliel a Doctor of this Law. But also, because the Law never said more at one time then at another to him or any man; so that the change that was made in him, cannot be ascribed to the Law, which he was always a very zealous Professor of; but to that light which opened his mind to the understanding of the things of God, by which he might understand the Scriptures.  
But they urge further this Light cannot discover the Birth, Sufferings death, Resurrection and Ascension of the Lord jesus, in the outward, the knowledge of which is essentially necessary to salvation, Therefore, etc.  
Answ. Our own experience teaches us the contrary, for we never came to know the mystery of his birth, death & sufferings (as to the true and comfortable use thereof) till our minds were turned to the Light. And how did the wise men from the East know him? Surely, the star which outwardly appeared unto them had never been sufficient, had not his star. i e. his Light shined in their hearts.  
Also, how did the Centurion and the Canaanitisch woman know and acknowledge him in the outward; & had greater faith in him then the very Jews? And how did the disciples themselves know him? For, his outward appearance simply was not sufficient to convince them, yea he forbade them to judge according to the outward appearance. Of this matter John gives a clear account, who first declares him, as he is, as the light, that lighteth every man, before he declare●…h of him in the outward: Forasmuch as he could be known only by the Light, even what he was outwardly. By this it was that they beheld his Glory; as the Glory of the only begotten Son of God, full of grace and truth. But the unbelievers who believed not in the Light, wherewith he had enlightened them, and whose minds were turned from it, in to their own carnal reasonings, did not know him though they had the Scriptures that testified of him, and saw and heard of miracles that he did; for they neither knew him nor the Scriptures, being gone from his inward appearance in his own Light in their hearts, which would have discovered both him in the outward, and the Scriptures testimony concerning him.  
But, that the knowledge of him as in the outward is of necessity unto salvation, we grant not, save only where it is revealed, and there it is very useful and comfortable. Yea, our very adversaries do not affirm that all who ever were saved, had (or absolutely behoved to have) an express and distinct knowledge of his outward coming. For, they grant that children may besaved, who by reason of their infancy cannot have that knowledge.  
Now, if so, why may not also some men (who are as it were but children & infants, even babes in Christ, as to Spiritual knowledge) be saved without that clear distinct knowledge of his outward coming, being borne of his Spirit and sucking in the sincere milk thereof? Surely such can never perish: Yea, the very disciples themselves, were for a season ignorant of the mystery of his death, sufferings, Resurrection, and Ascention.  
Object. 22. The Devil or Satan hath that in him which reprous him of sin, but yet works not at all in him, any possibility of being saved. Therefore that which reproveh for sin is not universally saving.  
Answ. This is a fallacy called, transitio de genere in aliud genus i. e. a passing from one kind to another. As, to argue from the Devil or Devils to men. That because that which reprous the Devils for sin, works not in them savingly, therefore that which reprous men for sin, doth not work savingly in them, which followeth not at all. For Devils and men are of different kinds, and the way of the Lord towards them differing in kind. For though it be the same Spirit of God and Christ, which reproveth Devils and men, yet, in the way or manner thereof is great difference; For the Devils he reproveth only in wrath, without any mixture of love and mercy; and therefore we never read that he calleth upon them to repent, and turn, as he doth upon men, or mankind.  
Nor do we affirm that which reproves men for sin to work for their salvation, Viz. only because it reprous them; but because it so reproves them, i. e. in a way of gentleness, tenderness, mercy & not only reprous, but calls, moves, draws, allures, strives with o●… leads them to repentance, as Peter saith, waiting with long-sufferance, as in the days of Noah; as is already largely proved.  
Object. 23 But man's own nature, as corrupt as it is, teacheth him some things, as the Apostle saith, doth, not even nature itself teach you? Nature teaches a man not to defile himself with abeast or with mankind, so that bestiality, sodomy, etc. are sins against the very nature of man though corrupt.  
Answ. True it is, the nature of man, though corrupt, teacheth him some things, yet so as but naturally, and there are some things so bad, that the very nature of man abhorreth them, as bestiality, sodomy, etc. being against nature. But it is most certain both from Scripture, and universal experience, there is a more high and Noble principle in man, then that of his own Nature, even universally; which reproveth men; not only for those gross and abominable sins, but for other things, which man's corrupt nature, not only reprous him not for, but prompts and inclines him to.  
And besides, though man in his own thoughts and reasonings may prove himself guilty in divers things, & after a sort convince & reprove himself therefore, in and by his own thoughts and reasonings; yet there is still a principle in man, which over and beyond all his own thoughts and reasonings doth convince him of evil and reprove him for it; and this most manifestly of all, in the deepest silence of a man's own thoughts and reasonings; neither is there any man living but may observe a manifest difference betwixt those convictions and reproofs, which proceed from the Light and Spirit of God and Christ in his own seed; and those that proceed only from a man's own natural Spirit in his own thoughts and reasonings. For, when the Spirit of God and Christ reproveth and convinceth a man, he doth it livingly and in such power, that it pricketh the heart, and worketh in it as a fire, hammer or sword: whereas, the natural Spirit of man, doth it but in a dead and cold manner. And though this be the way of many to work convictions upon themselves, merely by, and through, their own natural Spirit, in their thoughts and reasonings, and hammerings there with upon their hearts, calling in the aid and help of the Letter of the Scriptures for that effect, yet they do not profit themselves in so doing, but indeed, do greatly hurt themselves; For, this is all but the sparks of their own kindling, and their own works, which they should cease from: which if they did, they would in that cessation and stillness find the Light and Spirit of Christ, as their minds are turned towards it, to work mightily in them the true and real convictions for sin, which tend to work true contrition, and tenderness of heart towards God, and the true and godly repentance never to be repent of.  
And so, if the Spirit of the Lord make use of the Scripture testimonies in bearing in convictions of guilt upon the soul, they are very useful, which otherwise, (as used merely by man's own natural Spirit) are but a kill letter.  
Object. 24. It's said the Lord gave his Laws unto jacob and his statutes unto Israel, but that he had not dealt so with every nation, therefore every nation hath not that in them which would teach them his Laws and statutes. It is also said, in judah is God known, therefore not in other places.  
Answ. I deny these wild consequences; For though the Lord dealt not so with other nations, as with Jacob, Israel, and Judah, as to the outward Laws, statutes, and outward occasions afforded them of knowledge, etc. Yet he left not the other nations destitute of the main and principal thing, even the manifestation of the light, and Spirit of his Son in their hearts, and consciences, which would have given them the knowledge of God and of all his Laws and statutes needful to be known by them, had they improved the same aright. And those that did improve it did both know the Lord and his Laws, and were justified through faith in him, who outwardly were neither of Jacob, Israel nor Judah but Gentiles in other Nations as hath been showed, and seeing it hath been so in times past, why may it not be so now?  
Object. 25. If the Light wherewith Christ hath enlightened every man be sufficient unto salvation, than the coming of Christ in the outward with his obedience, sufferings and death were in vain.  
Answ. This is also a false and senseless consequence; grounded upon a mere mistake, as if the sufficiency of the Light and Grace of Christ within did make void the use and benefit of his outward coming, obedience, death and sufferings, or were to be set in opposition thereunto, which is utterly false; for they are not to be set in opposition to each other, as if the one did hinder the sufficiency or usefulness of the other; both being sufficient and useful, and necessary each in their own kind and way, consummating, and being consummated in, one another.  
Besides, this Objection lies as much against the Scriptures. For, either the manifestation of God, to the children of men, before the Scriptures or any part of them were written, was sufficient unto salvation or it was not; If it were not, no man before the Scriptures living, could be saved. If it were, than was the giving of the Scriptures, (by this Argument) in vain, a superfluous and useless thing.  
Object. 26. But if the Light within be sufficient to teach and give the knowledge of God, unto salvation; then the Scriptures are in vain, and it is in vain to make use of outward teachings by men, or books or any outward means what soever.  
Answ. The vanity and unreasonableness of this consequence I have already shown above, and so need say the less to it here. Indeed the plain contrary is the truest, and most ingenuous consequence. Viz, that because the Light within is sufficient, therefore the teachings of men and books are profitable; which can only profit as in the Light they are received, and made use of, and from the Light do proceed: And therefore all men who teach not from the Light of God in them, & all books writ & not from the light are unprofitable & vain. But though the outward teachings which proceed from the light are truly profitable, yet are they not of such absolute necessity as if God & Christ could not be known where the outward occasions of hearing are wanting.  
Besides either this consequence is grossly false and impertinent or John was under a gross mistake when he wrote to the Christians, even to the little children in Christ that they had received from the holy one an unction, which was so sufficient that it so taught them, of all things, that they needed not (as an absolute necessary thing) that any man should teach them. 1 Jo. 2. 27. And yet himself did frequently teach them by word and writing, as particularly in that Epistle, not only in general to abide in that unction, and learn of it in all things, but many other particular things he exhorts them to, and plainly tells them these things he writes not, because they had not light sufficient, or were in the dark, as to them, but v. 8. because the true light now shineth in them, and because they know the truth. v. 21. So far is he from imagining that this would render his writing or preaching vain, that he makes use of the consideration thereof, as an encouragement why he should, and why he did write unto them.  
Object. 27. Men receive this Light but as a gift of nature, by their natural birthright or descent from Adam and our natural parents. Therefore. etc.  
Answ. That is false: For it is not any gift of nature, but of the free grace, love and mercy of God; neither doth it come unto us by natural birth right, from Adam, or our natural, parents; but from Jesus Christ the second Adam by whose obedience and righteousness it is come upon all. Rom. 5.  
Object. 28. But if that which is sufficient be communicated, than it is needless or in vain to depend upon God, for the daily and hourly in comes, communications and influences of his Spirit, Light and life.  
Answ. What crooked consequence is this? who ever said that every measure of life, or light communicated, is so sufficient for all times, states and conditions, that there needs no ampliation for times to come? we only say, and that truly, that there is a measure sufficient given to every man to begin with, which doth suffice for the present occasion, and the soul that improveth the same well, may warrantably expect more and more, new and renewed communications, and influences of Light and life from the fountain daily and hourly, who is always to be depended upon for them, and will give them sufficiently in their season.  
Object. 29. This Doctrine that all men may be saved, say they, hinders Prayer. Which they endeavour to evince thus. Because David (and divers others) prayed that God would incline his heart to his Testimonies, and unite his heart unto him; which signifies that they prayed for such motions of the grace and Spirit of God, as should irresistibly produce the very effect, and not for such as it might be in their power to resist and render ineffectual. Which is just as if they should pray on this wise, Lord so move my heart as that I may be left to my own liberty, to choose whether I will follow thy motion or not. Yea, according to this Doctrine, say some, it is in vain to pray at all; For what should a man pray for? for Grace? that's given him already, & that sufficient. For what then? for irresistible motions of the Grace of God? Such are utterly inconsistent with this Doctrine.  
Answ. Many words, as inconsequential and to as little purpose as all the rest!  
The Doctrine of truth is so far from being a hindrance to prayer that't is a great encouragement to it, and the contrary Doctrine no small impediment: For if God hath passed by the far greater part of mankind, and absolutely decreed to deny them the least measure of his Grace, doth not this discourage people in seeking his Grace? Seeing if they be of those that he hath so passed by, & decreed to deny his grace unto, prayers will be to no purpose, the decree of God being unchangeable. And seeing they do not know but that they be of that great number, it is sufficient to make them doubt (yea a man cannot but doubt of that which he doth not certainly know) and doubting hindereth prayer.  
But secondly, if all motions of the Spirit of God be irresistible, & come by an absolute decree of God, why should a man pray for them? seeing they must and will come whether he pray, yea whether he will, or not. Again though we say grace, and that sufficient is given unto all, and the Spirit of God moves upon the hearts of all men, in a day of visitation, yet there is still room left for prayer, that more grace may be given, and the motions thereof daily more and more increased.  
But, as concerning praying for motions and drawings of the Spirit to incline and unite the heart to God, we are to pray for them as his own Spirit teacheth and moveth us, and in submission to his will, whether the motions and drawings, he is pleased to put forth in us, be more or less strong according to his good pleasure: Nor do I deny but the Lord can so move the hearts of men, as to leave no place for resistance, but all his motions are not after that manner. As for example, a man is assaulted with a temptation, he prays to the Lord either to remove it, or preserve him from yielding to it: And the Lord answereth him as he did Paul, my grace is sufficient for thee, ought not this man to acquiesce in this answer? And if he find grace sufficient given to withstand the temptation, so that if he be on his part diligent to use it he shall certainly be preserved, it is a good return of his prayer.  
But again, we are to consider that't is one thing to pray that the Lord would give us such motions of his Spirit & Grace as we cannot resist, and would so preserve us from the temptations that we cannot yield unto them; And quite another thing to pray for the motions of the grace & Spirit of God that I do not resist them, nor yield to the temptations. For actually not to resist, and not to be able to resist, are things very different from each other. And this we may very warrantably pray, that the Lord would so assist us by his grace and good Spirit, that we resist not the good, nor yield to the bad and so do not sin against the Lord: in which prayer, th●…re is an act of resignation in the soul, freely resigning up that propriety of its will, by which it might will any thing contrary to the will of God. And for as much as an unpeccable state is attainable we may pray for it, as we do for other good things that are to come, but we must not limit the Lord, so as to have this accomplished in our time, but patiently wait the Lord's season.  
Object. 30. If that Light which was in the Gentiles had been of an Evangelicall nature (as you say it is) than it would have taught them Evangelicall precepts, Viz. to love enemies, bear injuries without revenge, overcome evil with good etc. which are things which no humane light, reason, or natural faculty of man can teach, much less bring any man to the practice of.  
Answ. It doth appear, that many of the Gentiles who had not the Scriptures, did not only teach these Doctrines, but also in a large measure practise them, patiently suffering injuries, not only without revenge, but showing love, meekness, and rendering good for evil. Seeing then, that this objection ingenuously grants that no natural power of man could teach or lead to these practices, evident it is that that in them which taught and enabled them to obey the truth in these things, was supernatural and Evangelicall.  
G. K.   

POSTSCRIPT.  
AND because some through ignorance in History have presumed to affirm that none of the Heathens so (called) knew or practised such things, for the conviction of them, and a general service to the truth, we shall here allege some remarkable examples to evince the truth of what is affirmed in those particulars: which made Aristotle in his Ethics lib. 10. chap. 4. 7. say, they that did these things did them, not as men, but as having some thing divine, or of God in them.  
Not then to quote at large the Noble Testimony given by Palladius, Ambrose and others, concerning Dindimus King of the brahmin's, as they are at large published in Latin and Greek and printed in London by T. Raicroft 1668. entitled Palladius de Gentibus Indiae & Bragmanibus. S. Ambrose de moribus Brachmanorum, & Anonymus de Brachmanibus. As also another in the high Dutch, language inittuled history von dem grossen Konig Alexander etc. Yerzo auffs new aus der alten Ceutschen sprache in druck gebracht. Printed anno 1642.  
All which do relate the excellent and Christian Evangelicall lessons given by the said Dindimus to Alexander, who sent Ambassadors to him to require him to come to him, promising him great rewards if he did, & loss of his head if he did not, & this in the Name of Alexander the King of all men & Son of the great God Jupiter. But Dindimus smiling at this Vapour, and not moving his head from the leavs he lay upon, answered, God the great King never begot injury, but light, peace, life, the water, body and souls, which he also receius when they have finished their course, nor was he ever the author of lust. This is my Lord, and only God, who as he hates murder so he wageth not war etc. And a little further he saith. The things that I seek I easily attain to, those things which I regard not I am not to be driven to. If therefore Alexander take my head he shall not destroy my soul which will return to the Lord, while the body which was taken out of the earth shall thereunto return. For I being made a Spirit, shall ascend unto my God, who included us in the flesh, and placed us upon this earth to try us whether we, being gone forth from him, would live unto him, as he hath commanded: who demands an account of those that depart; for he is a judge of all injuries: and the sighs of those that are injuriously treated, become the pains of those that injure them. Let Alexander then threaten those that love silver and gold, and fear death; neither of which hath place among the brahmin's, who do neither fear the one nor love the other. Go therefore, and tell Alexander, Dindimus wants him not and if he wants Dindimus, let him come to him. Which being reported to Alexander, he was the more desirous to see that single old man that could conquer him after he had conquered so many Nations. And so coming to him said, I come to hear a word of wisdom from thee whom I hear dost converse with God. To whom Dindimus replied, Very willingly would I administer to thee the words of the wisdom of God, hadst thou but place in thy mind to receive the gift of god administered. But thy mind being filled with various lusts, insatiable avarice, and a devilish desire to rule, which fights against me, and my design of drawing thee off from destroying Nations and shedding humane blood is in all things contrary to the wisdom by which I and the brahmin's are led, who worship God, love men, contemn gold, despise death, and slight pleasures: whereas Alexander and his, fear death, love gold, covet pleasure, hate men, and despise God. adding, how can I speak unto thee the words of the wisdom of God, whose cogitations are so filled with pomp, ostentation and inordinate lusts that a whole world is not able to satiate thee? however he refused not to give him that council, which Alexander was (as he confessed) convinced in his heart was good, but could not follow; Viz. to cease warring against men without, & engage himself in another warfare, against the enemies within himself, his lusts, his affections, his desires, if he desired to be rich indeed and to be a true Victor: assuring him that all his power, all his hosts, all his Riches, all his Pomp, would at last not avail him any thing; But (saith he) if thou wilt hearken to my words, thou shalt possess of my goods, who have God to my friend, & whose inspiration I enjoy within me. Thus thou shalt overcome lust the mother of penury, which never obtains what it seeks. Thus thou shalt, with us, honour thyself, by becoming such as God had created thee. Adding though thou slay me for telling thee these profitable things I fear not. For (saith he) I shall return to my God which created all things, who knows my cause, and before whom nothing is hidden.  
I know not (saith he) whether thou shalt be so happy as to find thyself persuaded by my words, but I assure thee, if thou be not, when thou art departed hence I shall see thee punished for thy actions & hear thee lament with deep and sharp sighs, the misery thou hast put many to etc. Viz. when thou shalt have no other companion then the memory of the evils thou hast heaped up upon thyself. For (saith he) I know the pains justly inflicted by God upon unjust men. Then thou shalt say unto me, Dandamis, how good a counsellor wert thou to me? etc.  
These things Alexander heard (as, 'tis said of Herod concerning John the Baptist) not only without wroth, but with a placid countenance & replied. O Dandamis thou true teacher of the brahmin's! I have found thee the most excellent amongst men, by reason of the Spirit that is in thee; I know all that thou hast spoken is true. God hath brought thee forth and sent thee into this place: in which thou art happy and rich, wanting nothing, all thy life long quiet, enjoying much rest.  
But what shall I do who cohabit with continual slaughters? etc. who if I would live in the desert, my Lieutenants would not suffer me, and though they would being in this state, it is not lawful for me to quit them, for how shall I defend myself before God, who hath assigned me this Lott?  
But thou reverend old man and servant of God, for these words of wisdom where with thou hast helped, and rejoiced me, dehorting me from war, receiv thou my presents and despise me not: I am affected with kindness, honouring wisdom, & so commanded his servants to bring forth gold & several sorts of array, bread and oil. Which Dandamis beholding laughed, saying to Alexander Persuade (if thou canst) the birds about the woods to receive thy gold, and sing the better for it: but if thou canst not persuade them, nor shalt thou ever persuade me, to be worse than they. I therefore receive no unprofitable present, which I can neither eat nor drink, nor do I serve soule-hurtfull riches etc. Here's nothing in this desert to be bought with gold; For God gives me all things freely &c. selling nothing for gold, but freely bestowing all good things, and even the mind on those that freely accept it etc. But the oil he took; and walking about the wood gathered some sticks, and kindling a fire, he said. The Brachmanns have all things, being fed by providence, & into the fire he poured the oil, till it was all consumed & sang a hymn unto God. Oh God immortal I givethee, in all things thanks. For thou rulest in all things, giving all things abundantly unto thy creatures for their food. Thou creating this world dost preserve it, expecting the souls which thou hast sent into it, that thou mayst, as God, justify those that have lead a pious life, and condemn those that have not obeyed thy laws. For all righteous judgement is with thee & life eternal prepared by thee. Who with eternal goodness showest mercy unto all.  
He that can doubt from whence these streams, and from what Spirit these Doctrines and exhortations slow. Whether from Nature or grace and that Evangelicall, seems to me to have little skill in things that differ: he that can ascribe it to Nature can surely not believe nature to be so vitiated and degenerate as it is in mankind, he that shall say it proceeds from the devil or enemy of mankind is certainly worse than blind. It were worth the while then to know where the Calvinists (that acknowledge the cortuption of nature, and deny the universality of grace) will place it.  
He that shall read Hermes Trismegistus his Divine Pimander translated out of Arabic by the famous Dr. Everard, printed in english 1657. and especially his book, or secret sermon in the mount, of Regeneration, and the profession of silence, if he understand what he reads, shall without all hesitation say, the things there uttered transcend the reach of natural wisdom and proceed from a more profound source. As also his Doctrine in his 12. Book called Crater or Monas, where he doth not darkly preach the Baptism of Christ, i. e. of the Spirit which he (in his dialect) calls the mind.  
Lieupang Emperor of China, taught that 'twas the part of a great mind, to forgive injuries, and that the greatness of the mind n●…ver shines cleare●… then where opportunityes of revenge are neglected. Demonax taught that we ought not to be wroth with offenders, but endeavour to become their amenders: to sin, saith he, is humane, but to amend the faults of others is the part of God, or of men most near unto him.  
Claudianus taught that we ought to be ready to forgive offenders of our own accord, and more ready to lay aside anger then to stir it up, and not refuse reconciliation with any that seek it.  
King the Emperor of China said, there is nothing that increaseth virtue, more than the slighting of all sustained injuries.  
Now, that these things they taught not out of vainglorious ostentation nor to be seen and admired of men, or for any self-end, but purely out of conscience, sincere love to God, and faith unfeigned may further appear by what follows.  
A certain Indian monk or secluse, an ancient man living in a chapel in the Island Calempluy which certain Portugals having robbed of no small treasure, they were by this old man sharply reproved and advised, if they would escape the just judgement of God, and find mercy and pardon of their sins, that their souls might not perish eternally, to restore the spoil they had taken away, to pray with tears for forgiveness, and as freely to give alms as they would bestow any thing upon themselves. Which they promised to do, but fearing lest their prey might be taken from them; they asked him whether there were no arms upon the Island: the old man replied no, adding that all that would go to heaven, stood more in need of patience to bear injuries, than arms to revenge themselves. See Ridderus his shamed Christian.  
The same author gives further an account of the doctrine of one Bertri Herrou an Indian Bramine whom he thus quotes, saying, when the wicked see a man live well, they say he doth it to be honoured of men; when they see one that is pure of heart they say it is nothing but deceit and hypocrisy, if a man be still and silent, these blasphemers say, he is mute and dumb, if he be but a little retired from the multitude, they say, he is a varlet or villain; if he sustain injuries they call him coward; if he bear ill language, they say he is of a base offspring, thus turning all good into evil: Thus far concerning bearing injuries. Now, concerning riches, hear what he saith, if thou pursue not worldly things thou shalt have much satisfaction, but if thou do hunt after them thou shalt have much trouble, why art thou, to no purpose, buried in the world? Forsake thy love unto the things of this world and place thy love on God; if thou could get all that thou canst desire, what is it? it shall verily have an end. And in his soliloquy to his own heart, he saith, o my heart thou sometimes wanderest through the whole universe because thy will is not fixed, seeking every where, and what's the reason thou findest not that God that is in thy own heart, by which thou mayst attain to salvation? the world must have an end, what will then be man's life? the rich are never satisfied but always covet more, and in time they wax old; there's nothing therefore better then to mind God. Though I should lose my honour, my money, my friends, my servants, my youth, and should have nothing to give any man, 't is no matter, best then it is for me to have my thoughts upon God alone.  
Thus also taught Seneca, saying, a great mind never revengeth an injury, because it is no more affected w●…h it then a rock with an arrow shot against it: Reason (i. e. the divine reason) forbids me all revenge, to which reason I have surrendered myself; anger would do me more harm than the injury sustained.  
But lest ye should think that by a great mind, he means a haughty, exalted, scornful mind puffed up with an imaginary greatness, void of goodness, which is indeed the only true greatness of the mind; hear what he further taught, if it be a bad man saith he, that wrongs thee, why wilt thou hate a sinner, who by going a stray is fallen into transgression? such we must seek to convert and not be wroth with them, who would then be wroth with him that he ought to cure? he will meet with his reward from another. And else where he saith, 't is an ugly thing and unseemly to reward one injury with another, because in such contests the victor is the worst, if any man strike thee, go thy way.  
Alexander the Grecian said, there's nothing more sweet, pleasant and comely then to be able to bear with a man that reviles us, if any man speaks evil of thee, make as if thou heeded him not, so shall the r●…viler himself become sensible that his ill tongue turns to his own disadvantage:  
The comprehensive motto of Epictetus bear and forbear, is a brief and full demonstration of their doctrine in this point. And 't was one of the stoic laws. Bear all injuries with patience.  
Object. But it may be some may say, they did so write indeed but they practised it not, the●…for these sayings and doctrines were not the product of the Spirit of God in their minds.  
Answ. It follows not, for how frequent are the manifold examples of people's acting contrary to the convictions of the Spirit of God in their consciences, seconded by the testimony of the Scriptures? who among you that bear the name of Christians do walk faithful to the inward convictions of the light of Christ in your own bosoms? Yea, do you not generally glory in it as a piece of orthodoxy that ye believe it impossible to overcome the lusts of your minds, and root sin out there? So 't is enough that we have showed that men that have lived in ages and nations (not befriended with the glorious testimonies of the Scriptures) have had the knowledge of these most singularly excellent things therein contained, although we could not give one single instance of any man that had so practised. But ex abundanti we shall now give no mean examples of such as practised, upon occasion, these things, and that in such a degree, and measure, as, we fear, if we should search your cities, yea and Churches too with candles, we should scarce find such pregnant proofs of the power of God, so far received, and suffered to rule in you and to bow your hearts to the practices of that which his light injoines and effects in those that are resigned thereto.  
Of Socrates his patience we may suppose the world pretty well informed by general fame, but for the sake of such as perhaps have not heard, we shall give out of the book above mentioned this account that being once very much reviled, and by some, that admired at his patience, stirred up to revenge said, the man speaks not evil of me, for the evil he speaks against is not in me. I am no such manner of man, and to another upon another occasion, he said assault me, fall upon me, I shall by bearing overcome thee. Again being once told that some spoke evil of him, said, 't is no wonder, they never learned to speak well.  
So also said Seneca in the like case, they speak evil of me, because they cannot speak well, they do not what I deserve, but what they are wont to do: 't is an honour to displease wicked men, and he that by his own evil life is condemned hath no right to judge others:  
Thus also said the King Agesilaus of a certain man that in spite and contempt had poured water upon his head, who when his friends endeavoured to move him to revenge, replied, the man did not pour this water upon me, but upon the man he took me to be.  
In like manner said Lysander, to one that reviled him sore, speak my friend, speak on, disburden thy mind which is full of evil.  
Remarkable is that passage of Augustus to Cynna who being taken prisoner by Augustus was by him pardoned, which favour Cynna slighting, sought the Emperor's life, for which being a second time apprehended and doomed, as his sentence was framing, Livia the emperor's wife, came to her husband, advising him to do as the doctors sometimes do, who, when ordinary remedies will not do, use the quite contrary: So saith she, seeing hardness will not prevail, forgive him. Whereupon Cynna being set upon a seat by the Emperor, the Emperor said unto him in a friendly manner, I now the second time give thee thy life, first, when thou wert my open enemy, and now thou art become a s●…c●…et traiter against me; let therefore our friendship begin again from this day, and made him Consul, and thus by kindness and favours overcame his evil mind; according to the advice of Seneca, saying, if any man be wroth with thee do him good, secret hatred falls, when deserted●…y ●…ts adversary.  
Not unlike to this is that passage of the Emperor Vespasian, who (contrary to the saying of one, that he had rather be spoiled then spoil) once hearing of two noble men, that aspired after his crown, and having thereof good proof, said nothing to them, but that they should desist that enterprise, for dominion was given of God, but if they would ask any thing else he would give it them.  
As worthy our notice was that worthy passage of king Philip father to Alexander the great, towards Nicanor and Arcadion speaking evil of him, wherupon being prompted by his council to punish them, yea being urged thereunto as his duty, was of another mind, replying that Nicanor was none of the worst of men, adding, I must 
a noble saying and as noble a practice of a great Prin●…e.  see whether I have not been short of my duty towards him; and (upon examination, finding that he was poor) sent him a present, and went in person to Arcadion, carrying him presents: Whereupon hearing afterwards that they spoke well of him, he said to his courtiers, do you now see how it depends upon ourselves that people speak well or evil of us; I am a better doctor, than you.  
Nothing inferior to this was that action of Lycurgus that famous Spartan Legislator, who, for making wholesome laws to reduce his people to good manners was hated and stoned, and, among many other insolences sustained, had one of his eyes smote out, with a cudgel, by a certain young man called Alexander, for which he being apprehended, and condemned to die, Lycurgus redeemed him, took him as a friend into his own house, and there taught him to live well so that its said he became a good man. If this be not to overcome evil with good; what is?  
That famous Athenian General Pericles having 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 lantern to light him home.  
Photion that noble Athenian being unjustly condemned to die, by the drinking, (after the manner of that country) a cup of poison, 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 thereunto, by the magistrates led out of town, a certain ill-nurtured person, ran after him, and spit in his face. Whereupon the meek man only desired the Magistrates to teach that man for the future to be more mannerly. And after he was, through envy, thus unjustly banished, seeing his country in peril, 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 thereat, said, If a fisher man, to catch a small fish, bear the sea-water, why should not I to catch a man, bear 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 fear a little sprinkleing?  
The same Aristippus being railed at, held is tongue, and went his way; the Reviler following him said, What! Dost thou run away? Aristippus replied, Thou hast power to speak evil, and I to forbear hearing (or ●…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 sister in the face, that he bore the sign of it. But Crates did nothing to him, only 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 die, if I do thee not some mischief, or ill turn. And I, quoth Euclides, shall dy●…, if I be not recon●…iled to thee.  
Very noble, and savoury was that act of that noble commander Pisistrates towards certain drunken fellows who once fell upon his wife, abusing her with Lascivious words and actions, who (they coming next day to beg pardon of him for their mistake) was so far from avenging this brutish incivility acted towards his wife, that he pardoned and dismissed them only with this sober piece of advice, that they should take heed they were no more so drunk.  
All these examples we find alleged by a Calvinist preacher in Rotterdam, to the shaming of his pretended Christians, by the virtuous examples of these pretended heathens, and mere natural men, whereupon he entitles his book Den beschaamde christian, For which the man, we confess, had a great deal of reason, for certainly these men shall rise up in judgement 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 natural men are blind and darkened in their understandings, dead in trespasses and sin●… and unvisited by any new visitation of evangelical 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 thorns, nor figs on thistles, and that an evil tree can not bring forth good fruit nor corrupt fountain send forth sweet streams.  
G. KEITH. B. FURLY.   

Reader,  
IT was my intent to have given the at the end of this treatise the testimonies of several, if not most of the Ancient Fathers of the church, so called, concerning the universality of the divine, spiritual, saving illumination imparted by Christ, as the eternal Word, wisdom 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 showed 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 soul: viz, that it is not the soul, nor the natural 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 truly be said to be the image of God; of which breath of life many have excellently writ, some styling it the Spirit of God, others something of God in man, some the Divine soul in contradistinction to the vegetative, animal, and Rational souls, others the pars or portio superior animae, others fundus animae; the supreme part or portion, the fund, bottom or centre of the soul, the guide and director thereof. I had also intended to have given here some account of many viciously translated places of Scripture darkening the Doctrine of the inward light, grace Spirit and kingdom of God in the soul, so plentifully attested to by the holy penmen of Scripture, as also to the establishing the doctrine of the necessity of sin, every day, hour and moment of this Natural life which never entered into the souls of these holy men to think, or publish; but these being not at present so perfected as is requisite, and this work having lain long on hand, I was unwilling to detain it longer. So these may, upon some other occasion be communicated; mean while, if any shall please to read A●…hanafius in his book de Definitionibus; and in his 3 Dialogue de Trinitate, and 4 Oration against the Arr●…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 novel 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. believe. p. 85. l. 30. r. though. p. 97. l. 2. r. principle. p. 108. l. 2. r. potter power. p. 109. l. 1. believed. p. 112. l. 3. till. p. 135. l. 10. r. Reformation.