other _Protestants_ assisted by _Papists_, have miserably Shed one
another’s Blood, Hiring and Forcing Men to kill each other, who were
Ignorant of the Quarrel, and Strangers one to another: All, mean while,
pretending Reason for so doing, and pleading the Lawfulness of it from
Scripture.

[Sidenote: _Tradition, Scripture, and Reason, made a Cover for
Persecution and Murder._] For what have the _Papists_ pretended for
their many _Massacres_, acted as well in _France_ as elsewhere,
but _Tradition_, _Scripture_, and _Reason_? Did they not say, That
_Reason_ persuaded them, _Tradition_ allowed them, and _Scripture_
commanded them, to Persecute, Destroy, and Burn _Hereticks_, such as
denied this plain Scripture, _Hoc est Corpus meum, This is my Body?_
And are not the _Protestants_ assenting to this Bloodshed, who
assert the same Thing, and encourage them, by Burning and Banishing,
while their Brethren are so treated for the same Cause? Are not the
Islands of _Great Britain_ and _Ireland_, yea, and all the Christian
World, a lively Example hereof, which were divers Years together as a
Theatre of Blood; where many lost their Lives, and Numbers of Families
were utterly destroyed and ruined? For all which no other Cause was
principally given, than the Precepts of the Scripture. If we then
compare these Actings with those of _Munster_, we shall not find great
Difference; for both affirmed and pretended they were called, and that
it was lawful to Kill, Burn, and Destroy the Wicked. _We must Kill all
the Wicked, _said those_ Anabaptists, that we, that are the Saints, may
possess the Earth. We must Burn obstinate Hereticks, _say the_ Papists,
that the _Holy Church of Rome_ may be purged of rotten Members, and
may live in Peace. We must cut off _Seducing Separatists, say the_
Prelatical Protestants, who trouble the Peace of the Church, and refuse
the _Divine Hierarchy_, and _Religious Ceremonies_ thereof. We must
Kill, _say the_ Calvinistick Presbyterians, the Prophane Malignants,
who accuse the _Holy Consistorial_ and _Presbyterian Government_,
and seek to defend the _Popish_ and _Prelatick Hierarchy_; as also
those other _Sectaries_ that trouble the Peace of our Church._ What
Difference I pray thee, Impartial Reader, seest thou betwixt these?

[Sidenote: Object.] If it be said, _The _Anabaptists_ went without, and
against the Authority of the _Magistrate_; so did not the other_;

[Sidenote: _Answ._] I might easily Refute it, by alledging the mutual
Testimonies of these _Sects_ against one another. [Sidenote: Examples
of Popish Cruelties.] The Behaviour of the _Papists_ towards _Henry_
the third and fourth of _France_; their Designs upon _James_ the sixth
in the Gunpowder Treason; as also their Principle of the _Pope_’s
Power to depose Kings, for the Cause of _Heresy_, and to absolve their
Subjects from their _Oath_, and give them to others, proves it against
them.

[Sidenote: _Protestants Violences and Persecutions in_ Scotland,
England, _and_ Holland.] And as to the _Protestants_, how much their
Actions differ from those other above-mentioned, may be seen by the
many Conspiracies and Tumults which they have been active in, both
in _Scotland_ and _England_, and which they have acted within these
Hundred Years, in divers Towns and Provinces of the _Netherlands_. Have
they not oftentimes sought, not only from the _Popish Magistrates_,
but even from those that had begun to Reform, or that had given them
some Liberty of Exercising their Religion, that they might only be
permitted, without Trouble or Hindrance, to Exercise their Religion,
promising they would not hinder or molest the _Papists_ in the Exercise
of theirs? And yet did they not on the contrary, so soon as they had
Power, trouble and abuse those Fellow-Citizens, and turn them out
of the City, and, which is worse, even such, who together with them
had forsaken the Popish Religion? Did they not these Things in many
Places against the Mind of the Magistrates? Have they not publickly,
with contumelious Speeches, assaulted their Magistrates, from whom
they had but just before sought and obtained the free Exercise of
their Religion? Representing them, so soon as they opposed themselves
to their _Hierarchy_, as if they regarded neither God nor Religion?
Have they not by violent Hands possessed themselves of the _Popish
Churches_, so called, or by Force, against the Magistrates Mind, taken
them away? Have they not turned out of their Office and Authority
whole Councils of Magistrates, under Pretence that they were addicted
to _Popery_? Which _Popish Magistrates_ nevertheless they did but a
little before acknowledge to be Ordained by God; affirming themselves
obliged to yield them Obedience and Subjection, not only for Fear, but
for Conscience Sake; to whom moreover the very Preachers and Overseers
of the Reformed Church had willingly sworn Fidelity; and yet afterwards
have they not said, That the People are bound to force a wicked Prince
to the Observation of God’s Word? There are many other Instances of
this Kind to be found in their _Histories_, not to mention many worse
Things, which we know to have been acted in our Time, and which for
Brevity’s Sake I pass by.

[Sidenote: Lutheran _Seditions against the Reformed Teachers, and
Assault upon the Marquis of _Brandenburg_, &c. in _Germany.] I might
say much of the _Lutherans_, whose tumultuous Actions against their
Magistrates, not professing the _Lutheran Profession_, are testified
of by several Historians worthy of Credit. Among others, I shall
propose only one Example to the Reader’s Consideration, which fell out
at _Berlin_, in the Year 1615, “Where the seditious Multitude of the
_Lutheran_ Citizens, being stirred up by the daily Clamours of their
Preachers, did not only with Violence break into the Houses of the
reformed Teachers, overturn their Libraries, and spoil their Furniture;
but also with reproachful Words, yea, and with Stones, assaulted the
Marquis of _Brandenburg_, the Elector’s Brother, while he sought by
smooth Words to quiet the Fury of the Multitude; they killed ten of his
Guard, scarcely sparing himself, who at last by Flight escaped out of
their Hands.”

All which sufficiently declares, that the Concurrence of the Magistrate
doth not alter their Principles, but only their Method of Procedure. So
that for my own Part, I see no Difference betwixt the Actings of those
of _Munster_, and these others, (whereof the one pretended to be led
by the _Spirit_, the other by _Tradition_, _Scripture_, and _Reason_)
save this, that the former were rash, heady, and foolish, in their
Proceedings, and therefore were the sooner brought to nothing, and so
into Contempt and Derision: But the other, being more politick and wise
in their Generation, held it out longer, and so have authorized their
Wickedness more, with the seeming Authority of Law and Reason. But both
their Actings being equally Evil, the Difference appears to me to be
only like that which is between a simple silly Thief, that is easily
catched, and hanged without any more ado; and a Company of resolute
bold Robbers, who being better guarded, though their Offence be nothing
less, yet by Violence do, to shun the Danger, force their Masters to
give them good Terms.

From all which then it evidently follows, that they argue very ill, who
despise and reject any Principle, because Men pretending to be led by
it do evil; in case it be not the natural and consequential Tendency of
that Principle to lead unto those Things that are evil.

Again, It doth follow from what is above asserted, that if the Spirit
be to be rejected upon this Account, all those other Principles ought
on the same Account to be rejected. And for my Part, as I have never a
Whit the lower Esteem of the blessed Testimony of the Holy Scriptures;
nor do the less respect any solid Tradition, that is answerable and
according to Truth; neither at all despise Reason, that noble and
excellent Faculty of the Mind, because wicked Men have abused the Name
of them, to cover their Wickedness, and deceive the Simple; [Sidenote:
_Let none reject the Certainty of the unerring Spirit of God because of
false Pretenders to it._] so would I not have any reject or doubt the
Certainty of that Unerring Spirit, which God hath given his Children,
as that which can alone guide them into all Truth, because some have
falsely pretended to it.

§. XV. And because the Spirit of God is the Fountain of all Truth and
sound Reason, therefore we have well said, That _it cannot contradict
either the Testimony of the Scripture, or right Reason_: “_Yet _(as
the Proposition itself concludeth, to the last Part of which I now
come)_ it will not from thence follow, that these Divine Revelations
are to be subjected to the Examination either by the outward Testimony
of Scripture, or of the human or natural Reason of Man, as to a more
noble and certain Rule or Touch-stone; for the Divine Revelation, and
Inward Illumination, is that which is evident by itself, forcing the
well-disposed Understanding, and irresistibly moving it to assent,
by its own Evidence and Clearness; even as the common Principles of
natural Truths do bend the Mind to a natural Assent._”

He that denies this Part of the Proposition, must needs affirm, that
the Spirit of God neither can nor ever hath manifested itself to Man,
without the Scripture, or a distinct Discussion of Reason; or that the
Efficacy of this Supernatural Principle, working upon the Souls of Men,
is less evident than Natural Principles in their common Operations;
both which are false.

For, _First_, Through all the Scriptures we may observe, That the
Manifestation and Revelation of God by his Spirit to the Patriarchs,
Prophets, and Apostles, was _Immediate_ and _Objective_, as is above
proved; which they did not examine by any other Principle, but their
own Evidence and Clearness.

[Sidenote: _The Self-Evidence of the Spirit._] _Secondly_, To say that
the Spirit of God has less Evidence upon the Mind of Man than Natural
Principles have, is to have too mean and too low Thoughts of it.
How comes _David_ to invite us, to _taste and see that God is good_,
if this cannot be felt and tasted? This were enough to overturn the
Faith and Assurance of all the Saints, both now and of old. How came
_Paul_ to be persuaded, that _nothing could separate him from the Love
of God_, but by that Evidence and Clearness which the Spirit of God
gave him? The Apostle _John_, who knew well wherein the Certainty of
Faith consisted, judged it no ways absurd, without further Argument,
to ascribe his Knowledge and Assurance, and that of all the Saints,
hereunto in these Words, _Hereby know we, that we dwell in him, and
he in us, because he hath given us of his Spirit_, 1 John iv. 13. And
again, Ver. 6. It is _the Spirit that beareth Witness, because the
Spirit is Truth_.

Observe the Reason brought by him, _Because the Spirit is Truth_; of
whose Certainty and Infallibility I have heretofore spoken. [Sidenote:
_The Spirit contradicts not the Scripture, nor right Reason._] We then
trust to and confide in this Spirit, because we know, and certainly
believe, that it can only lead us aright, and never mislead us; and
from this certain Confidence it is that we affirm, That no Revelation
coming from it can ever contradict the Scripture’s Testimony, nor
right Reason: Not as making this a more certain Rule to ourselves,
but as condescending to such, who not discerning the Revelations of
the Spirit, as they proceed purely from God, will try them by these
_Mediums_. Yet those that have their Spiritual Senses, and can savour
the Things of the Spirit, as it were _in prima Instantia_, i. e. at
the first Blush, can discern them without, or before they apply them
either to Scripture or Reason: [Sidenote: _Natural Demonstrations from_
Astronomy _and_ Geometry.] Just as a good _Astronomer_ can calculate an
Eclipse infallibly, by which he can conclude (if the Order of Nature
continue, and some strange and unnatural Revolution intervene not)
there will be an Eclipse of the Sun or Moon such a Day, and such an
Hour; yet can he not persuade an ignorant Rustick of this, until he
visibly see it. So also a _Mathematician_ can infallibly know, by the
Rules of Art, that the three Angles of a right Triangle are equal to
two right Angles; yea, can know them more certainly than any Man by
Measure. And some _Geometrical Demonstrations_ are by all acknowledged
to be infallible, which can be scarcely discerned or proved by the
Senses; yet if a _Geometer_ be at the Pains to certify some ignorant
Man concerning the Certainty of his Art, by condescending to measure
it, and make it obvious to his Senses, it will not thence follow, that
that Measuring is so certain as the Demonstration itself; or that the
Demonstration would be uncertain without it.

§. XVI. But to make an End, I shall add one Argument to prove, That
this Inward, Immediate, Objective Revelation, which we have pleaded for
all along, is the only, sure, certain, and unmoveable Foundation of all
_Christian Faith_; which Argument, when well considered, I hope will
have Weight with all Sorts of Christians, and it is this:

[Sidenote: _Immediate Revelation the Immoveable Foundation of all
Christian Faith._] That which all Professors of _Christianity_, of
what Kind soever, are forced ultimately to recur unto, when pressed
to the last; That for and because of which all other Foundations are
recommended, and accounted worthy to be Believed, and without which
they are granted to be of no Weight at all, must needs be the only most
true, certain, and unmoveable Foundation of all Christian Faith.

But Inward, Immediate, Objective Revelation by the Spirit, is that
which all Professors of _Christianity_, of what Kind soever, are forced
ultimately to recur unto, _&c._

_Therefore_, &c.

The Proposition is so evident, that it will not be denied: The
Assumption shall be proved by Parts.

[Sidenote: Papists _Foundation, their Church and Tradition_, Why?]
And _First_, As to the _Papists_, they place their Foundation in the
Judgment of the _Church_ and _Tradition_. If we press them to say,
Why they believe as the _Church_ doth? Their answer is, _Because the
Church is always led by the infallible Spirit_. So here the _Leading
of the Spirit_ is the utmost Foundation. Again, if we ask them, Why we
ought to trust _Tradition_? They answer, _Because these Traditions were
delivered us by the Doctors and Fathers of the Church; which Doctors
and Fathers, by the Revelation of the Holy Ghost, commanded the Church
to observe them_. Here again all ends in the Revelation of the Spirit.

[Sidenote: Protestants _and_ Socinians _make the Scriptures their
Ground and Foundation_, Why?] And for the _Protestants_ and
_Socinians_, both which acknowledge the Scriptures to be the Foundation
and Rule of their Faith; the one as subjectively influenced by the
Spirit of God to use them; the other, as managing them with and by
their own Reason; ask both, or either of them, Why they trust in the
_Scriptures_, and take them to be their Rule? Their Answer is, _Because
we have in them the Mind of God delivered unto us by those to whom
these Things were inwardly, immediately, and objectively Revealed by
the Spirit of God_; and not because this or that Man wrote them, but
because the _Spirit of God_ dictated them.

[Sidenote: Christians _by Name, and not by Nature, hold Revelation
ceased, contrary to Scripture_.] It is strange then that Men should
render that so uncertain and dangerous to follow, upon which alone the
certain Ground and Foundation of their own Faith is built; or that they
should shut themselves out from that Holy Fellowship with God, which
only is enjoyed in the Spirit, in which we are commanded both to Walk
and Live.

If any who read these Things find themselves moved, by the Strength
of these Scripture-Arguments, to assent, and believe such Revelations
necessary; and yet find themselves Strangers to them, which, as I
observed in the Beginning, is the Cause that this is so much gainsaid
and contradicted, let them know, that it is not because it is ceased
to become the Privilege of every true Christian that they do not feel
it, but rather because they are not so much Christians by Nature as
by Name; and let such know, that the secret _Light_ which shines in
the Heart, and reproves Unrighteousness, is the small Beginning of
the Revelation of God’s Spirit, which was first sent into the World
to reprove it of Sin, _John_ xvi. 8. And as by forsaking Iniquity,
thou comest to be acquainted with that Heavenly Voice in thy Heart,
thou shalt feel, as the Old Man, or the Natural Man, that savoureth
not the Things of God’s Kingdom, is put off, with his evil and corrupt
Affections and Lusts; I say, thou shalt feel the New Man, or the
Spiritual Birth and Babe raised, which hath its Spiritual Senses, and
can see, feel, taste, handle, and smell the Things of the Spirit; but
till then the Knowledge of Things Spiritual is but as an Historical
Faith. [Sidenote: _Who wants his Sight sees not the Light._] But as the
Description of the Light of the Sun, or of curious Colours to a blind
Man, who, though of the largest Capacity, cannot so well understand
it by the most acute and lively Description, as a Child can by seeing
them; so neither can the Natural Man, of the largest Capacity, by the
best Words, even Scripture-words, so well understand the _Mysteries_ of
_God’s Kingdom_, as the least and weakest Child who tasteth them, by
having them Revealed _inwardly_ and _objectively_ by the Spirit.

Wait then for this in the small Revelation of that pure Light, which
first reveals Things more known; and as thou becomest fitted for it,
thou shalt receive more and more, and by a Living Experience easily
refute their Ignorance, who ask, How dost thou know that thou art
actuated by the Spirit of God? Which will appear to thee a Question no
less ridiculous, than to ask one whose Eyes are open, How he knows the
Sun shines at Noon-day? And though this be the surest and most certain
Way to answer all Objections; yet by what is above written it may
appear, that the Mouths of all such Opposers as deny this Doctrine may
be shut, by unquestionable and unanswerable Reasons.

PROPOSITION III.

Concerning the SCRIPTURES.

_From these Revelations of the Spirit of God to the Saints have
    proceeded the Scriptures of Truth, which contain_,

I. _A faithful Historical Account of the Actings of God’s People
    in divers Ages; with many singular and remarkable Providences
    attending them._

II. _A Prophetical Account of several Things, whereof some are already
    past, and some yet to come._

III. _A full and ample Account of all the chief Principles of the
    Doctrine of _Christ_, held forth in divers precious Declarations,
    Exhortations, and Sentences, which, by the moving of God’s Spirit,
    were at several Times, and upon sundry Occasions, spoken and
    written unto some Churches and their Pastors._

_Nevertheless, because they are only a Declaration of the Fountain,
    and not the Fountain itself, therefore they are not to be esteemed
    the principal Ground of all Truth and Knowledge, nor yet the
    Adequate Primary Rule of Faith and Manners. Yet because they give
    a true and faithful Testimony of the first Foundation, they are
    and may be esteemed a Secondary Rule, subordinate to the Spirit,
    from which they have all their Excellency and Certainty: For, as
    by the inward Testimony of the Spirit we do alone truly know them,
    so they testify, That the Spirit is that Guide by which the Saints
    are led into all Truth; therefore, according to the Scriptures,
    the Spirit is the First and Principal Leader.[45] Seeing then that
    we do therefore receive and believe the Scriptures because they
    proceeded from the Spirit, so the very same Reason is the Spirit
    more Originally and Principally the Rule, according to the received
    Maxim in the Schools, _Propter quod unumquodque est tale, illud
    ipsum est magis tale_: That for which a Thing is such, that Thing
    itself is more such._

[45] John 16. 13. Rom. 8. 14.

§. I. The former Part of this Proposition, though it needs no Apology
for itself, yet it is a good Apology for us, and will help to sweep
away that, among many other Calumnies, wherewith we are often loaded,
as if we were Vilifiers and Deniers of the Scriptures; for in that
which we affirm of them, it doth appear at what high Rate we value
them, accounting them, without all Deceit or Equivocation, the most
excellent Writings in the World; [Sidenote: _The Holy Scriptures
the most excellent Writings in the World._] to which not only no
other Writings are to be preferred, but even in divers Respects not
comparable thereto. For as we freely acknowledge that their Authority
doth not depend upon the Approbation or Canons of any Church or
Assembly; so neither can we subject them to the fallen, corrupt, and
defiled Reason of Man: And therein as we do freely agree with the
_Protestants_ against the Error of the _Romanists_, so on the other
Hand, we cannot go the Length of such _Protestants_ as make their
Authority to depend upon any Virtue or Power that is in the Writings
themselves; but we desire to ascribe all to that Spirit from which they
proceeded.

We confess indeed there wants not a Majesty in the Style, a Coherence
in the Parts, a good Scope in the Whole; but seeing these Things are
not discerned by the natural, but only by the spiritual Man, it is
the Spirit of God that must give us that Belief of the Scriptures
which may satisfy our Consciences; therefore some of the Chief
among _Protestants_, both in their particular Writings and publick
Confessions, are forced to acknowledge this.

[Sidenote: Calvin’s _Testimony that the Scripture certainly is from the
Spirit_.] Hence _Calvin_, though he saith he is able to prove that, if
there be a God in Heaven, these Writings have proceeded from him, yet
he concludes another Knowledge to be necessary. _Instit. Lib. 1. Cap.
7. Sect. 4._

“But if (saith he) we respect the Consciences, that they be not
daily molested with Doubts, and hesitate not at every Scruple, it
is requisite that this Persuasion which we speak of be taken higher
than human Reason, Judgment, or Conjecture; to wit, from the secret
Testimony of the Spirit.” _And again_, “To those who ask, that _we
prove unto them, by Reason, that _Moses_ and the _Prophets_ were
inspired of God to speak_, I answer, That the Testimony of the Holy
Spirit is more excellent than all Reason.” _And again_, “Let this
remain a firm Truth, that he only whom the Holy Spirit hath persuaded,
can repose himself on the Scripture with a true Certainty.” _And
lastly_, “This then is a judgment which cannot be begotten but by an
Heavenly Revelation, _&c._”

[Sidenote: _The Confession of the _French_ Churches._] The same is also
affirmed in the first publick Confession of the _French_ Churches,
published in the Year 1559. _Art. 4._ “We know these Books to be
canonical, and the most certain Rule of our Faith, not so much by the
common Accord and Consent of the Church, as by the Testimony and inward
Persuasion of the Holy Spirit.”

[Sidenote: _Churches of _Holland_ assert the same._] Thus also in the
5th Article of the Confession of Faith, of the Churches of _Holland_,
confirmed by the Synod of _Dort_. “We receive these Books only for holy
and canonical,--not so much because the Church receives and approves
them, as because the Spirit of God doth witness in our Hearts that they
are of God.”

[Sidenote: Westminster _Confession the same_.] And lastly, The
_Divines_, so called, at _Westminster_, who began to be afraid of, and
guard against the Testimony of the Spirit, because they perceived a
Dispensation beyond that which they were under beginning to dawn, and
to eclipse them; yet could they not get by this, though they have laid
it down neither so clearly, distinctly, nor honestly as they that went
before. It is in these Words, _Chap. 1. Sect. 5._ “Nevertheless our
full Persuasion and Assurance of the Infallible Truth thereof, is from
the inward Work of the Holy Spirit, bearing witness by and with the
Word in our Hearts.”

By all which it appeareth how necessary it is to seek the Certainty
of the Scriptures from the Spirit, and no where else. The infinite
Janglings and endless Contests of those that seek their Authority
elsewhere, do witness to the Truth hereof.

[Sidenote: _Apocrypha._] [46]For the Ancients themselves, even of the
first Centuries, were not agreed among themselves concerning them;
while some of them rejected Books which we approve, and others of them
approved those which some of us reject. It is not unknown to such as
are in the least acquainted with Antiquity, what great Contests are
concerning the Second Epistle of _Peter_, that of _James_, the Second
and Third of _John_, and the _Revelations_, which many, even very
ancient, deny to have been written by the beloved Disciple and Brother
of _James_, but by another of that Name. What should then become of
Christians, if they had not received that Spirit, and those spiritual
Senses, by which they know how to discern the _True_ from the _False?_
It is the Privilege of Christ’s Sheep indeed that they hear his Voice,
and refuse that of a Stranger; which Privilege being taken away, we are
left a Prey to all Manner of Wolves.

[46] _Conc. _Laod._ Can. 58. in Cod. _Ec. 163._ Conc. _Laod._ held in
the Year 364. excluded from the Canon _Eccl._ the Wisdom of _Solomon,
Judith, Tobias_, the _Maccabees_, which the Council of _Carthage_ held
in the Year 399. received._

§. II. Though then we do acknowledge the Scriptures to be very
heavenly and divine Writings, the Use of them to be very comfortable
and necessary to the Church of Christ, and that we also admire and
give Praise to the Lord, for his wonderful Providence in preserving
these Writings so pure and uncorrupted as we have them, through so
long a Night of Apostasy, to be a Testimony of his Truth against the
Wickedness and Abominations even of those whom he made instrumental in
preserving them, so that they have kept them to be a Witness against
themselves; [Sidenote: _The Scriptures are not the principal Ground of
Truth._] yet we may not call them the principal Fountain of all Truth
and Knowledge, nor yet the first adequate Rule of Faith and Manners;
because the principal Fountain of Truth must be the Truth itself;
_i. e._ that whole Certainty and Authority depends not upon another.
When we doubt of the Streams of any River or Flood, we recur to the
Fountain itself; and having found it, there we desist, we can go no
farther, because there it springs out of the Bowels of the Earth, which
are inscrutable. Even so the Writings and Sayings of all Men we must
bring to the Word of God, I mean the Eternal Word, and if they agree
hereunto, we stand there. For this Word always proceedeth, and doth
eternally proceed from God, in and by which the unsearchable Wisdom
of God, and unsearchable Counsel and Will conceived in the Heart of
God, is revealed unto us. That then the Scripture is not the principal
Ground of Faith and Knowledge, as it appears by what is above spoken,
so it is proved in the latter Part of the Proposition; which being
reduced to an Argument, runs thus:

That whereof the Certainty and Authority depends upon another, and
which is received as Truth because of its proceeding from another, is
not to be accounted the principal Ground and Origin of all Truth and
Knowledge:

But the Scriptures Authority and Certainty depend upon the Spirit by
which they were dictated; and the Reason why they were received as
Truth is, because they proceeded from the Spirit:

Therefore they are not the principal Ground of Truth.

To confirm this Argument, I added the School Maxim, _Propter quod
unumquodque est tale, illud ipsum magis est tale_. Which Maxim, though
I confess it doth not hold universally in all Things, yet in this it
doth and will very well hold, as by applying it, as we have above
intimated, will appear.

[Sidenote: _Neither are they the primary Rule of Faith and Manners._]
The same Argument will hold as to the other Branch of the Proposition,
_That it is not the primary adequate Rule of Faith and Manners_; thus:

That which is not the Rule of my Faith in believing the Scriptures
themselves, is not the primary adequate Rule of Faith and Manners:

[Sidenote: _That the Spirit is the Rule._] But the Scripture is not,
nor can it be the Rule of that Faith by which I believe them, _&c._

Therefore, _&c._

But as to this Part, we shall produce divers Arguments hereafter. As to
what is affirmed, that the _Spirit, _and_ not the Scriptures, is the
Rule_, it is largely handled in the former Proposition; the Sum whereof
I shall subsume in one Argument, thus,

If by the Spirit we can only come to the true Knowledge of God; if by
the Spirit we are to be led into all Truth, and so be taught of all
Things; then the Spirit, and not the Scriptures, is the Foundation and
Ground of all Truth and Knowledge, and the primary Rule of Faith and
Manners:

But the first is true: Therefore also the last.

Next, the very Nature of the Gospel itself declareth that the
Scriptures cannot be the _only_ and _chief Rule_ of _Christians_, else
there should be no Difference betwixt the _Law_ and the _Gospel_; as
from the Nature of the New Covenant, by divers Scriptures, described in
the former Proposition, is proved.

[Sidenote: _Wherein the Law and Gospel differ._] But besides these
which are before mentioned, herein doth the _Law_ and the _Gospel_
differ, in that the _Law_, being outwardly written, brings under
_Condemnation_, but hath _not Life_ in it to _save_; whereas the
_Gospel_, as it declares and makes manifest the Evil, so, being an
inward powerful Thing, it gives Power also to obey, and deliver from
the Evil. Hence it is called [Greek: Evangelian: Ευαγγελιον], which is
_glad Tidings_. The _Law_ or _Letter_, which is _without_ us, _Kills_;
but the _Gospel_, which is the _inward_ spiritual _Law_, gives _Life_;
for it consists not so much in Words as in Virtue. Wherefore such
as come to know it, and be acquainted with it, come to feel greater
Power over their Iniquities than all outward Laws or Rules can give
them. Hence the Apostle concludes, _Rom._ vi. 14. _Sin shall not have
Dominion over you: for ye are not under the Law, but under Grace_.
This Grace then that is _inward_, and not an _outward_ Law, is to be
the Rule of Christians. Hereunto the Apostle commends the Elders of
the Church, saying, _Acts_ xx. 32. _And now, Brethren, I commend you
to God, and to the Word of his Grace, which is able to build you up,
and to give you an Inheritance among all them which are sanctified._
He doth not commend them here to outward Laws or Writings, but to the
_Word of Grace_, which is inward; even the _spiritual Law_, which
makes free, as he elsewhere affirms, _Rom._ viii. 2. _The Law of the
Spirit of Life in Christ Jesus, hath made me free from the Law of Sin
and Death._ This spiritual Law is that which the Apostle declares he
preached and directed People unto, which was not outward, as by _Rom._
x. 8. is manifest; where distinguishing it from the Law, he saith,
_The Word is nigh thee, in thy Heart, and in thy Mouth; and this is the
Word of Faith which we preach_. From what is above said, I argue thus:

The principal Rule of _Christians_ under the Gospel is not an outward
Letter, nor Law outwardly written and delivered, but an inward
spiritual Law, _engraven in the Heart, the Law of the Spirit of Life,
the Word that is nigh in the Heart and in the Mouth_.

But the Letter of the Scripture is outward, of itself a dead Thing, a
mere Declaration of good Things, but not the Things themselves:

[Sidenote: _The Scripture not the Rule._] Therefore it is not, nor can
be, the chief or principal Rule of Christians.

§. III. _Thirdly_, That which is given to _Christians_ for a Rule and
Guide, must needs be so full, that it may clearly and distinctly guide
and order them in all Things and Occurrences that may fall out.

But in that there are numberless Things, with regard to their
Circumstances, which particular Christians may be concerned in, for
which there can be no particular Rule had in the Scriptures:

Therefore the Scriptures cannot be a Rule to them.

I shall give an Instance in two or three Particulars to prove this
Proposition. It is not to be doubted but some Men are particularly
called to some particular Services; their being not found in which,
though the Act be no general positive Duty, yet in so far as it may be
required of them, is a great Sin to omit; forasmuch as God is zealous
of his Glory, and every Act of Disobedience to his Will manifested,
is enough not only to hinder one greatly from that Comfort and inward
Peace which otherwise he might have, but also bringeth Condemnation.

As for Instance, Some are called to the Ministry of the Word: _Paul
_saith_, There was a Necessity upon him to preach the Gospel, wo unto
me, if I preach not._

If it be necessary that there be now Ministers of the Church, as well
as then, then there is the same Necessity upon some, more than upon
others, to occupy this Place; which Necessity, as it may be incumbent
upon particular Persons, the Scripture neither doth nor can declare.

[Sidenote: Object.] If it be said, _That the Qualifications of
a Minister are found in the Scripture, and by applying these
Qualifications to myself, I may know whether I be fit for such a Place
or not_:

[Sidenote: _Answ._] I answer, The Qualifications of a _Bishop_, or
_Minister_, as they are mentioned both in the Epistle to _Timothy_ and
_Titus_, are such as may be found in a private Christian; yea, which
ought in some Measure to be in every true Christian: So that this
giveth a Man no Certainty. Every Capacity to an Office giveth me not a
sufficient Call to it.

Next again, By what Rule shall I judge if I be so qualified? How do
I know that I am _sober_, _meek_, _holy_, _harmless_? Is it not the
Testimony of the Spirit in my _Conscience_ that must assure me hereof?
And suppose that I was qualified and called, yet what Scripture-rule
shall inform me, Whether it be my Duty to preach in this or that Place,
in _France_ or _England_, _Holland_ or _Germany_? Whether I shall
take up my Time in confirming the Faithful, reclaiming Hereticks, or
converting Infidels, as also in writing Epistles to this or that Church?

The general Rules of the Scripture, viz. _To be diligent in my Duty, to
do all to the Glory of God, and for the Good of his Church_, can give
me no Light in this Thing. Seeing two different Things may both have
a Respect to that Way, yet may I commit a great Error and Offence in
doing the one, when I am called to the other. If _Paul_, when his Face
was turned by the Lord toward _Jerusalem_, had gone back to _Achaia_,
or _Macedonia_, he might have supposed he could have done God more
acceptable Service in preaching and confirming the Churches, than in
being shut up in Prison in _Judea_; but would God have been pleased
herewith? Nay certainly. _Obedience is better than Sacrifice_; and it
is not our doing that which is good simply that pleaseth God, but that
Good which he willeth us to do. Every Member hath its particular Place
in the Body, as the Apostle sheweth, 1 _Cor._ xii. If then, I being
the Foot, should offer to exercise the Office of the Hand; or being
the Hand, that of the Tongue; my Service would be troublesome, and not
acceptable; and instead of helping the Body, I should make a _Schism_
in it. [Sidenote: _That which is good for one to do, may be sinful to
another._] So that that which is good for another to do, may be sinful
to me: For as Masters will have their Servants to obey them, according
to their good Pleasure, and not only in blindly doing that which may
seem to them to tend to their Master’s Profit, whereby it may chance
(the Master having Business both in the Field and in the House) that
the Servant that knows not his Master’s Will may go to the Field, when
it is the Mind of the Master he should stay and do the Business of the
House, would not this Servant then deserve a Reproof, for not answering
his Master’s Mind? And what Master is so sottish and careless, as,
having many Servants, to leave them in such Disorder as not to assign
each his particular Station, and not only the general Terms of doing
that which is profitable? which would leave them in various Doubts, and
certainly end in Confusion.

Shall we then dare to ascribe unto Christ, in the ordering of his
Church and Servants, that which in Man might justly be accounted
Disorder and Confusion? [Sidenote: _Diversities of Gifts._] The Apostle
sheweth this Distinction well, Rom. xii. 6, 7, 8. _Having then Gifts
differing according to the Grace that is given to us; whether Prophecy,
let us prophesy according to the Proportion of Faith; or Ministry, let
us wait on our Ministring; or he that teacheth, on Teaching; or he that
exhorteth, on Exhortation._ Now what Scripture-rule sheweth me that
I ought to exhort, rather than prophesy? or to minister, rather than
teach? Surely none at all. Many more Difficulties of this Kind occur in
the Life of a Christian.

[Sidenote: _Of Faith and Salvation can the Scripture assure thee?_]
Moreover, that which of all Things is most needful for him to know,
to wit, whether he really be in the Faith, and an Heir of Salvation,
or not, the Scripture can give him no Certainty in, neither can
it be a Rule to him. That this Knowledge is exceeding desirable
and comfortable all do unanimously acknowledge; besides that it is
especially commanded, 2 _Cor._ xiii. 5. _Examine yourselves whether ye
be in the Faith, prove yourselves; know ye not your own selves, how
that Jesus Christ is in you, except ye be Reprobates?_ And 2 _Pet._ i.
10. _Wherefore the rather, Brethren, give all Diligence to make your
Calling and Election sure._ Now I say, What Scripture-rule can assure
me that I have true Faith? That my Calling and Election is sure?

If it be said, _By comparing the Scripture-marks of true Faith with
mine_:

I demand, Wherewith shall I make this Observation? What shall ascertain
me that I am not mistaken? It cannot be the Scripture: That is the
Matter under Debate.

If it be said, _My own Heart_:

How unfit a Judge is it in its own Case? And how like to be partial,
especially if it be yet unrenewed? Doth not the Scripture say, that
_it is deceitful above all Things_? [Sidenote: _The Heart of Man
deceitful._] I find the Promises, I find the Threatenings in the
Scripture; but who telleth me that the one belongs to me more than the
other? The Scripture gives me a mere Declaration of these Things, but
makes no Application; so that the Assumption must be of my own making,
thus; as for Example: I find this Proposition in Scripture;

_He that believes, shall be saved_: Thence I draw the Assumption.

But I, _Robert, believe_:

Therefore, _I shall be saved_.

The _Minor_ is of my own making, not expressed in the Scripture; and
so a human Conclusion, not a divine Position; so that my Faith and
Assurance here is not built upon a Scripture Proposition, but upon an
human Principle; which, unless I be sure of elsewhere, the Scripture
gives me no Certainty in the Matter.

Again, If I should pursue the Argument further, and seek a new _Medium_
out of the Scripture, the same Difficulty would occur: Thus,

He that hath the true and certain Marks of true Faith, hath true Faith:

But I have those Marks:

_Therefore_ I have true Faith.

For the Assumption is still here of my own making, and is not found
in the Scriptures; and by Consequence the Conclusion can be no
better, since it still followeth the weaker Proposition. [Sidenote:
_The inward Testimony of the Spirit the Seal of Scripture-Promises._]
This is indeed so pungent, that the best of _Protestants_, who
plead for this Assurance, ascribe it to the inward Testimony of the
Spirit, as _Calvin_, in that large Citation, quoted in the Former
Proposition. So that, not to seek farther into the Writings of the
primitive _Protestants_, which are full of such Expressions, even the
_Westminster_ Confession of Faith affirmeth, _Chap._ 18. _Sect._ 12.
“This Certainty is not a bare Conjecture and probable Persuasion,
grounded upon fallible Hope, but an infallible Assurance of Faith,
founded upon the Divine Truth of the Promise of Salvation; the inward
Evidences of these Graces, unto which these Promises are made; the
Testimony of the Spirit of Adoption, witnessing to our Spirits that
we are the Children of God; which Spirit is the _Earnest_ of our
_Inheritance, whereby we are sealed to the Day of Redemption_.”

Moreover, the Scripture itself, wherein we are so earnestly pressed
to seek after this Assurance, doth not at all affirm itself a Rule
sufficient to give it, but wholly ascribeth it to the Spirit, as _Rom._
viii. 16. _The Spirit itself beareth Witness with our Spirit, that we
are the Children of God._ 1 John iv. 13. _Hereby know we that we dwell
in him, and he in us, because he hath given us of his Spirit_; and
Chap. v. 6. _And it is the Spirit that beareth Witness, because the
Spirit is Truth._

§. IV. [Sidenote: _That the Scriptures are not the chief Rule._]
_Lastly_, That cannot be the only, principal, nor chief Rule, which
doth not universally reach every Individual that needeth it to produce
the necessary Effect; and from the Use of which, either by some
innocent and sinless Defect, or natural, yet harmless and blameless
Imperfection, many who are within the Compass of the visible Church,
and may, without Absurdity, yea, with great Probability, be accounted
of the Elect, are necessarily excluded, and that either wholly, or
at least from the immediate Use thereof. [Sidenote: _1. Deaf People
Children, and Idiots instanced._] But it so falls out frequently
concerning the Scriptures, in the Case of deaf People, Children, and
Idiots, who can by no Means have the Benefit of the Scriptures. Shall
we then affirm, that they are without any Rule to God-ward, or that
they are all damned? As such an Opinion is in itself very absurd,
and inconsistent both with the Justice and Mercy of God, so I know no
sound Reason can be alledged for it. Now if we may suppose any such
to be under the _New Covenant Dispensation_, as I know none will deny
but that we may suppose it without any Absurdity, we cannot suppose
them without some Rule and Means of Knowledge; seeing it is expresly
affirmed, _They shall all be taught of God_, John vi. 45. _And they
shall all know me from the least to the greatest_, Heb. viii. 11.

But Secondly, Though we were rid of this Difficulty, how many
illiterate and yet good Men are there in the Church of God, who cannot
read a Letter in their own Mother Tongue? Which Imperfection, though
it be inconvenient, I cannot tell whether we may safely affirm it to
be sinful. These can have no immediate Knowledge of the Rule of their
Faith; so their Faith must needs depend upon the Credit of other
Men’s Reading or Relating it unto them; where either the altering,
adding, or omitting of a little Word may be a Foundation in the poor
Hearer of a very dangerous Mistake, whereby he may either continue in
some Iniquity ignorantly, or believe a Lie confidently. [Sidenote:
2. Papists _conceal the Second Commandment from the People._] As
for Example, The _Papists_ in all their Catechisms, and publick
Exercises of Examinations towards the People, have boldly cut away
the Second Command, because it seems so expresly to strike against
their Adoration and Use of Images; whereas many of these People,
in whom by this Omission this false Opinion is fostered, are under
a simple Impossibility, or at least a very great Difficulty, to be
outwardly informed of this Abuse. But further; suppose all could read
the Scriptures in their own Language; where is there one of a Thousand
that hath that thorough Knowledge of the Original Languages, in which
they are written, so as in that Respect immediately to receive the
Benefit of them? [Sidenote: 3. _The Uncertainty of the _Interpreters_
of the Scripture, and their Adulterating it._] Must not all these
here depend upon the Honesty and Faithfulness of the Interpreter?
Which how uncertain it is for a Man to build his Faith upon, the
many Corrections, Amendments, and various Essays, which even among
_Protestants_ have been used (whereof the latter have constantly blamed
and corrected the former, as Guilty of Defects and Errors) doth
sufficiently declare. And that even the last Translators in the vulgar
Languages need to be corrected (as I could prove at large, were it
proper in this Place) learned Men do confess.

But last of all, there is no less Difficulty occurs even to those
skilled in the Original Languages, who cannot so immediately receive
the Mind of the Authors in these Writings, as that their Faith doth
not at least obliquely depend upon the Honesty and Credit of the
Transcribers, since the Original Copies are granted by all not to be
now extant. [Sidenote: Jerome _Epist. 28. ad_ Lucin. _p. 247._] Of
which Transcribers _Jerome_ in his Time complained, saying, _That
they wrote not what they found, but what they understood._ [Sidenote:
_Epiph. in Anachor. Tom. Oper._] And _Epiphanius_ saith, _That in the
good and correct Copies of _Luke_ it was written, that _Christ Wept_,
and that _Irenæus_ doth cite it; but that the _Catholicks_ blotted it
out, fearing lest Hereticks should have abused it._ Other Fathers also
declare, _That whole Verses were taken out of _Mark_, because of the_
Manichees.

[Sidenote: _The various Readings of the _Hebrew_ Character_, &c.] But
further, the various Readings of the _Hebrew Character_ by Reason
of the _Points_, which some plead for, as coæval with the first
Writings, which others, with no less Probability, alledge to be a
later Invention; the Disagreement of divers Citations of Christ and
the Apostles with those Passages in the Old Testament they appeal
to; the great Controversy among the Fathers, whereof some highly
approve the _Greek Septuagint_, decrying and rendering very doubtful
the _Hebrew Copy_, as in many Places vitiated, and altered by the
_Jews_; other some, and particularly _Jerome_, exalting the Certainty
of the _Hebrew_, and rejecting, yea, even deriding the History of the
_Septuagint_, which the Primitive Church chiefly made use of; and
some Fathers that lived Centuries before him, affirmed to be a most
certain Thing; and the many various Readings in divers Copies of the
_Greek_, and the great Altercations among the Fathers of the first
three Centuries, who had greater Opportunity to be better informed
than we can now lay claim to, concerning the Books to be admitted or
rejected, as is above observed; I say, all these and much more which
might be alledged, puts the Minds even of the Learned into infinite
Doubts, Scruples, and inextricable Difficulties: Whence we may very
safely conclude, that Jesus Christ, who promised to be _always_ with
his Children, to lead them into _all Truth_, to guard them against the
Devices of the Enemy, and to establish their Faith upon an _unmoveable
Rock_, left them not to be principally ruled by that, which was subject
in itself to many Uncertainties: And therefore he gave them his
_Spirit_ as their principal Guide, which neither Moths nor Time can
wear out, nor Transcribers nor Translators corrupt; which none are so
young, none so illiterate, none in so remote a Place but they may come
to be reached, and rightly informed by it.

Through and by the Clearness which that Spirit gives us, it is that we
are only best rid of those Difficulties that occur to us concerning
the Scriptures. The real and undoubted Experience whereof I myself
have been a Witness of, with great Admiration of the Love of God to
his Children in these latter Days: [Sidenote: _Wrong Translations of
Scripture discerned in the Spirit by the Unlearned in Letters._] For
I have known some of my Friends who profess the same Faith with me,
faithful Servants of the Most High God, and full of Divine Knowledge
of his Truth, as it was immediately and inwardly revealed to them
by the Spirit, from a true and living Experience, who not only were
ignorant of the _Greek_ and _Hebrew_, but even some of them could not
read their own vulgar Language, who being pressed by their Adversaries
with some Citations out of the _English_ Translation, and finding
them to disagree with the Manifestation of Truth in their own Hearts,
have boldly affirmed the Spirit of God never said so, and that it
was certainly wrong; for they did not believe that any of the holy
Prophets or Apostles had ever written so; which when I on this Account
seriously examined, I really found to be Errors and Corruptions of the
Translators; who (as in most Translations) do not so much give us the
genuine Signification of the Words, as strain them to express that
which comes nearest to that Opinion and Notion they have of Truth. And
this seemed to me to suit very well with that Saying of _Augustine,
Epist._ 19. _ad Hier. Tom._ ii. Fol. 14. after he has said, “That he
gives only that Honour to those Books which are called _Canonical_, as
to believe that the Authors thereof did in Writing not err,” he adds,
“And if I shall meet with any Thing in these Writings that seemeth
repugnant to Truth, I shall not doubt to say, that either the Volume is
faulty or erroneous; that the Expounder hath not reached what was said;
or that I have in no wise understood it.” So that he supposes that in
the Transcription and Translation there may be Errors.

§. V. [Sidenote: Object.] If it be then asked me, _Whether I think
hereby to render the Scriptures altogether uncertain, or useless?_

[Sidenote: _Answ._] I answer; Not at all. The Proposition itself
declares how much I esteem them; and provided that to the Spirit from
which they came be but granted that Place the Scriptures themselves
give it, I do freely concede to the Scriptures the second Place, even
whatsoever they say of themselves; which the Apostle _Paul_ chiefly
mentions in two Places, _Rom._ xv. 4. _Whatsoever Things were written
aforetime, were written for our Learning, that we through Patience and
Comfort of the Scriptures might have Hope._ 2 Tim. iii. 15, 16, 17.
_The Holy Scriptures are able to make wise unto Salvation, through
Faith which is in Jesus Christ. All Scripture given by Inspiration of
God, is profitable for Correction, for Instruction in Righteousness,
that the Man of God may be perfect, throughly furnished unto every good
Work._

For though God doth principally and chiefly lead us by his Spirit,
yet he sometimes conveys his Comfort and Consolation to us through
his Children, whom he raises up and inspires to speak or write a Word
in Season, [Sidenote: _The Saints mutual Comfort is the same Spirit
in all._] whereby the Saints are made Instruments in the Hand of the
Lord to strengthen and encourage one another, which doth also tend
to perfect and make them wise unto Salvation; and such as are led by
the Spirit cannot neglect, but do naturally love, and are wonderfully
cherished by, that which proceedeth from the same Spirit in another;
because such mutual Emanations of the heavenly Life tend to quicken the
Mind, when at any Time it is overtaken with Heaviness. _Peter_ himself
declares this to have been the End of his Writing, 2 _Pet._ i. 12, 13.
_Wherefore I will not be negligent to put you always in Remembrance of
these Things, though ye know them, and be established in the present
Truth; yea, I think it meet, as long as I am in this Tabernacle, to
stir you up, by putting you in Remembrance._

God is Teacher of his People himself; and there is nothing more
express, than that such as are under the New Covenant, _need no Man to
teach them_: Yet it was a Fruit of Christ’s Ascension to send Teachers
and Pastors for perfecting of the Saints. So that the same Work is
ascribed to the Scriptures as to Teachers; the one to make the Man of
God perfect, the other for the Perfection of the Saints.

As then Teachers are not to go before the teaching of God himself under
the New Covenant, but to follow after it; neither are they to rob us
of that great Privilege which Christ hath purchased unto us by his
_Blood_; so neither is the Scripture to go before the teaching of the
Spirit, or to rob us of it.

[Sidenote: _Answ._ 2.] _Secondly_, God hath seen meet that herein
we should, [Sidenote: _The Scriptures a Looking-Glass._] as in a
Looking-Glass, see the Conditions and Experiences of the Saints of old;
that finding our Experience answer to theirs, we might thereby be the
more confirmed and comforted, and our Hope of obtaining the same End
strengthened; that observing the Providences attending them, seeing
the Snares they were liable to, and beholding their Deliverances, we
may thereby be made wise unto Salvation, and seasonably reproved and
instructed in Righteousness.

[Sidenote: _The Scriptures Work and Service._] This is the great Work
of the Scriptures, and their Service to us, that we may witness them
fulfilled _in_ us, and so discern the Stamp of God’s Spirit and Ways
upon them, by the inward Acquaintance we have with the same Spirit and
Work in our Hearts. The Prophecies of the Scriptures are also very
comfortable and profitable unto us, as the same Spirit enlightens us
to observe them fulfilled, and to be fulfilled; for in all this it
is to be observed, that it is only the Spiritual Man that can make a
right Use of them: They are able to make the Man of God perfect (so
it is not the Natural Man) and whatsoever was written aforetime, was
written for _our Comfort_, [_our_] that are the Believers, [_our_]
that are the Saints; concerning such the Apostle speaks: For as for the
others, the Apostle _Peter_ plainly declares, that the _Unstable and
Unlearned wrest them to their own Destruction_: These were they that
were unlearned in the Divine and Heavenly Learning of the Spirit, not
in Human and School Literature; in which we may safely presume that
_Peter_ himself, being a Fisherman, had no Skill; for it may with great
Probability, yea Certainty, be affirmed, [Sidenote: _Logick._] that
he had no Knowledge of _Aristotle_’s Logick, which both _Papists_ and
_Protestants_ now,[47] degenerating from the Simplicity of Truth, make
the Handmaid of Divinity, as they call it, and a necessary Introduction
to their carnal, natural, and human Ministry. By the infinite obscure
Labours of which Kind of Men, intermixing their Heathenish Stuff, the
Scripture is rendered at this Day of so little Service to the simple
People: Whereof if _Jerome_ complained in his Time, now twelve Hundred
Years ago, _Jerome_ Epist. 134. _ad Cypr._ Tom. 3. saying, _It is wont
to befal the most Part of learned Men, that it is harder to understand
their Expositions, than the Things which they go about to expound_:
what may we say now, considering those great Heaps of Commentaries
since, in Ages yet far more corrupted?

[47] 1675.

§. VI. [Sidenote: _The Scriptures a Secondary Rule._] In this Respect
above-mentioned then we have shewn what Service and Use the Holy
Scriptures, as managed in and by the Spirit, are of to the Church of
God; wherefore we do account them a Secondary Rule. Moreover, because
they are commonly acknowledged by all to have been written by the
Dictates of the Holy Spirit, and that the Errors which may be supposed
by the Injury of Times to have slipt in, are not such but that there
is a sufficient clear Testimony left to all the Essentials of the
Christian Faith; we do look upon them as the only fit outward judge
of Controversies among Christians; and that whatsoever Doctrine is
contrary unto their Testimony, may therefore justly be rejected as
false. And for our Parts, we are very willing that all our Doctrines
and Practices be tried by them; which we never refused, nor ever
shall, in all Controversies with our Adversaries, as the judge and
Test. We shall also be very willing to admit it as a positive certain
Maxim, _That whatsoever any do, pretending to the Spirit, which is
contrary to the Scriptures, be accounted and reckoned a Delusion of
the Devil_. For as we never lay claim to the Spirit’s Leadings, that
we may cover ourselves in any Thing that is evil; so we know, that as
every Evil contradicts the Scriptures, so it doth also the Spirit in
the first Place, from which the Scriptures came, and whose Motions
can never contradict one another, though they may appear sometimes to
be contradictory to the blind Eye of the natural Man, as _Paul_ and
_James_ seem to contradict one another.

Thus far we have shewn both what we believe, and what we believe
not, concerning the Holy Scriptures, hoping we have given them their
due Place. But since they that will needs have them to be the only,
certain, and principal Rule, want not some Shew of Arguments, even from
the Scripture itself (though it no where calls itself so) by which they
labour to prove their Doctrine; I shall briefly lay them down by Way of
Objections, and answer them, before I make an End of this Matter.

§. VII. [Sidenote: Obj. 1.] Their first Objection is usually drawn from
_Isaiah_ viii. 20. _To the Law and to the Testimony; if they speak not
according to this Word, it is because there is no Light in them._ Now
this _Law_, _Testimony_, and _Word_, they plead to be the Scriptures.

[Sidenote: _Answ._] To which I answer; That that is to beg the Thing
in Question, and remains yet unproved. Nor do I know for what Reason
we may not safely affirm this _Law_ and _Word_ to be _Inward_: But
suppose it was _Outward_, it proves not the Case at all for them,
neither makes it against us; for it may be confessed, without any
Prejudice to our Cause, that the outward Law was more particularly to
the _Jews_ a Rule, and more principally than to us; seeing their Law
was outward and literal, but ours, under the New Covenant (as hath been
already said) is expresly affirmed to be _Inward_ and _Spiritual_; so
that this Scripture is so far from making against us, that it makes
for us. [Sidenote: _To try all Things, by what?_] For if the _Jews_
were directed to try all Things by their Law, which was without them,
written in Tables of Stone; then if we will have this Advice of the
Prophet to reach us, we must make it hold parallel to that Dispensation
of the Gospel which we are under: So that we are to try all Things, in
the first Place, by that _Word of Faith_ which is preached unto us,
which the Apostle saith is _in the Heart_; and by that Law which God
hath given us, which the Apostle saith also expresly _is written and
placed in the Mind_.

_Lastly_, If we look to this Place according to the _Greek_
Interpretation of the _Septuagint_, our Adversaries shall have nothing
from thence to carp; yea, it will favour us much; for there it is said,
that _the Law is given us for an Help_; which very well agrees with
what is above asserted.

[Sidenote: Obj. 2.] Their second Objection is from _John_ v. 39.
_Search the Scriptures_, &c.

_Here, _say they_, we are commanded, _by Christ himself_, to search the
Scriptures._

[Sidenote: _Answ. 1._] I answer, _First_, That the Scriptures ought to
be searched, we do not at all deny; but are very willing to be tried by
them, as hath been above declared: But the Question is, _Whether they
be the Only and Principal Rule?_ Which this is so far from proving,
that it proveth the contrary; [Sidenote: _Search the Scripture_, &c.]
for Christ checks them here for too high an Esteem of the Scriptures,
and neglecting of him that was to be preferred before them, and to
whom they bore Witness, as the following Words declare; _For in them
ye think ye have eternal Life, and they are they which testify of me:
and ye will not come unto me, that ye might have Life._ This shews,
that while they thought they had Eternal Life in the Scriptures, they
neglected to come unto Christ to have Life, of which the Scriptures
bore witness. This answers well to our Purpose, since our Adversaries
now do also exalt the Scriptures, and think to have Life in them; which
is no more than to look upon them as the only principal Rule and Way
to Life, and yet refuse to come unto the Spirit of which they testify,
even the inward spiritual Law, which could give them Life: So that
the Cause of this People’s Ignorance and Unbelief was not their Want
of Respect to the Scriptures, which though they knew, and had an high
Esteem of, yet Christ testifies in the former Verses, that they had
neither _seen the Father, nor heard his Voice at any Time; neither
had his Word abiding in them_; which had they then had, then they had
believed in the Son. [Sidenote: _Answ. 2._] Moreover, that Place may
be taken in the Indicative Mood, _Ye search the Scriptures_; which
Interpretation the _Greek_ Word will bear, and so _Pasor_ translateth
it: Which by the Reproof following, seemeth also to be the more genuine
Interpretation, as _Cyrillus_ long ago hath observed.

§. VIII. [Sidenote: Obj. 3.] Their third Objection is from these Words,
_Acts_ xvii. 11. _These were more noble than those in Thessalonica, in
that they received the Word with all Readiness of Mind, and searched
the Scriptures daily, whether those Things were so._

[Sidenote: _Answ. 1._] _Here, _say they_, the _Bereans_ are commended
for searching the Scriptures, and making them the Rule._

I answer; That the Scriptures either are the principal or only Rule,
will not at all follow from this; neither will their searching the
Scriptures, or being commended for it, infer any such Thing: For we
recommend and approve the Use of them in that Respect as much as any;
yet will it not follow, that we affirm them to be the principal and
only Rule.

[Sidenote: _Answ. 2._] _Secondly_, It is to be observed that these
were the _Jews_ of _Berea_, to whom these Scriptures, which were the
Law and the Prophets, were more particularly a Rule; [Sidenote: _The_
Bereans _searching the Scriptures, makes them not the only Rule to try
Doctrines._] and the Thing under Examination was, whether the Birth,
Life, Works, and Sufferings of Christ, did answer to the Prophecies
concerning him; so that it was most proper for them, being _Jews_, to
examine the Apostle’s Doctrine by the Scriptures; seeing he pleaded
it to be a fulfilling of them. It is said nevertheless, in the first
Place, That _they received the Word with Chearfulness_; and in the
second Place, _They searched the Scriptures_: Not that they searched
the Scriptures, and then received the Word; for then could they not
have prevailed to convert them, had they not first minded the _Word
abiding in them_, which opened their Understandings; no more than the
_Scribes_ and _Pharisees_, who (as in the former Objection we observed)
searched the Scriptures, and exalted them, and yet remained in their
Unbelief, because they had not the _Word abiding in them_.

[Sidenote: _Answ. 3._] But _Lastly_, If this Commendation of the
_Jewish Bereans_ might infer that the Scriptures were the only and
principal Rule to try the Apostle’s Doctrine by, what should have
become of the _Gentiles_? How should they ever have come to have
received the Faith of Christ, who neither knew the Scriptures, nor
believed them? [Sidenote: _The _Athenians_ instanced._] We see in the
End of the same Chapter, how the Apostle, preaching to the _Athenians_,
took another Method, and directed them to somewhat of _God within_
themselves, that they might _feel after him_. He did not go about to
proselyte them to the _Jewish Religion_, and to the Belief of the _Law_
and the _Prophets_, and from thence to prove the coming of Christ;
nay, he took a nearer Way. Now certainly the principal and only Rule
is not different; one to the _Jews_, and another to the _Gentiles_;
but is _Universal_, reaching both: Though secondary and subordinate
Rules and Means may be various, and diversly suited, according as the
People they are used to are stated and circumstanced: Even so we see
that the Apostle to the _Athenians_ used a Testimony of one of their
own Poets, which he judged would have Credit with them; and no doubt
such Testimonies, whose Authors they esteemed, had more Weight with
them than all the Sayings of _Moses_ and the _Prophets_, whom they
neither knew nor would have cared for. Now because the Apostle used
the Testimony of a Poet to the _Athenians_, will it therefore follow,
he made that the principal or only Rule to try his Doctrine by? So
neither will it follow, that though he made use of the Scriptures to
the _Jews_, as being a Principle already believed by them, to try
his Doctrine, that from thence the Scriptures may be accounted the
principal or only Rule.

§. IX. The last, and that which at first View seems to be the greatest
Objection, is this:

[Sidenote: Obj. 4.] _If the Scripture be not the adequate, principal,
and only Rule, then it would follow that the Scripture is not complete,
nor the Canon filled; that if Men be now immediately led and ruled by
the Spirit, they may add new Scriptures of equal Authority with the
Old; whereas every one that adds is cursed: Yea, what Assurance have
we, but at this Rate every one may bring in a new Gospel according to
his Fancy?_

[Sidenote: _Answ._] The dangerous Consequences insinuated in this
Objection were fully answered in the latter Part of the last
Proposition, in what was said a little before, offering freely to
disclaim all pretended Revelations contrary to the Scriptures.

[Sidenote: Obj. 1.] But if it be urged, _That it is not enough to deny
these Consequences, if they naturally follow from your Doctrine of
Immediate Revelation, and denying the Scripture to be the only Rule_:

[Sidenote: _Answ. 1._] I answer; We have proved both these Doctrines
to be true and necessary, according to the Scriptures themselves; and
therefore to fasten evil Consequences upon them, which we make appear
do not follow, is not to accuse us, but Christ and his Apostles, who
preached them.

[Sidenote: _Answ. 2._] But _Secondly_, We have shut the Door upon all
such Doctrine in this very Position; affirming, _That the Scriptures
give a full and ample Testimony to all the principal Doctrines of the
Christian Faith_. For we do firmly believe that there is no other
Gospel or Doctrine to be preached, but that which was delivered by the
Apostles; and do freely subscribe to that Saying, [48]_Let him that
preacheth any other Gospel, than that which hath been already preached
by the Apostles, and according to the Scriptures, be accursed_.

[48] Gal. i. 8.

[Sidenote: _A new Revelation is not a new Gospel._] So we distinguish
betwixt a Revelation of a _new Gospel_, and _new Doctrines_, and a
_new Revelation_ of the _good old Gospel_ and _Doctrines_; the last we
plead for, but the first we utterly deny. For we firmly believe, That
_no other Foundation can any Man lay, than that which is laid already_.
But that this Revelation is necessary we have already proved; and this
Distinction doth sufficiently guard us against the Hazard insinuated in
the Objection.

[Sidenote: _Books Canonical._] As to the _Scriptures_ being a _filled
Canon_, I see no Necessity of believing it. And if these Men, that
believe the Scriptures to be the only Rule, will be consistent with
their own Doctrine, they must needs be of my Judgment; seeing it is
simply impossible to prove the Canon by the Scriptures. For it cannot
be found in any Book of the Scriptures, that these Books, and just
these, and no other, are Canonical, as all are forced to acknowledge;
how can they then evite this Argument?

That which cannot be proved by Scripture is no necessary Article of
Faith.

But the Canon of the Scripture; to wit, that there are so many Books
precisely, neither more nor less, cannot be proved by Scripture:

_Therefore_, it is no necessary Article of Faith.

[Sidenote: Obj. 2.] If they should allege; _That the admitting of
any other Books to be now written by the same Spirit might infer the
Admission of new Doctrines_:

I deny that Consequence; for the Principal or Fundamental Doctrines
of the Christian Religion are contained in the tenth Part of the
Scripture; but it will not follow thence that the Rest are impertinent,
or useless. [Sidenote: _Books lost._] If it should please God to bring
to us any of those Books, which by the Injury of Time are lost, which
are mentioned in the Scripture; as, _The Prophecy of_ Enoch, _the Book
of_ Nathan, _&c._ or, _the Third Epistle of _Paul_ to the_ Corinthians;
I see no Reason why we ought not to receive them, and place them with
the Rest. That which displeaseth me is, that Men should first affirm
that the Scripture is the only and principal Rule, and yet make that a
great Article of Faith into which the Scripture can give us no Light.

As for Instance: How shall a _Protestant_ prove by Scripture, to such
as deny the Epistle of _James_ to be authentick, that it ought to be
received?

_First_, If he would say, _Because it contradicts not the Rest_,
(besides that there is no Mention of it in any of the Rest) perhaps
these Men think it doth contradict _Paul_ in Relation to _Faith_ and
_Works_. But, if that should be granted, it would as well follow, that
every Writer that contradicts not the Scripture, should be put into the
Canon; and by this Means these Men fall into a greater Absurdity than
they fix upon us: For thus they would equal every one the Writings of
their own Sect with the Scriptures; for I suppose they judge their
own Confession of Faith doth not contradict the Scriptures: Will it
therefore follow that it should be bound up with the Bible? And yet it
seems impossible, according to their Principles, to bring any better
Argument to prove the Epistle of _James_ to be Authentick. [Sidenote:
_Whether the Epistle of _James_ be authentick, and how to know it?_]
There is then this unavoidable Necessity to say, We know it by the
same Spirit from which it was written; or otherwise to step back to
_Rome_, and say, We know by Tradition that the Church hath declared it
to be Canonical; and the Church is Infallible. Let them find a Mean, if
they can. So that out of this Objection we shall draw an unanswerable
Argument _ad Hominem_, to our Purpose.

That which cannot assure me concerning an Article of Faith necessary to
be believed, is not the primary, adequate, only Rule of Faith, _&c._

Therefore, _&c._

I prove the Assumption thus:

That which cannot assure me concerning the Canon of the Scripture,
to wit, that such Books are only to be admitted, and the _Apocrypha_
excluded, cannot assure me of this:

Therefore, _&c._

[Sidenote: Obj. 3.] And _Lastly_, As to these Words, _Rev._ xxii. 18.
_That if any Man shall add unto these Things, God shall add unto him
the Plagues that are written in this Book_; [Sidenote: _Answ._] I
desire they will shew me how it relates to any Thing else than to that
particular Prophecy. It saith not, _Now the Canon of the Scripture
is filled up, no Man is to write more from the Spirit_; yea, do not
all confess that there have been Prophecies and true Prophets since?
The _Papists_ deny it not. And do not the _Protestants_ affirm, that
_John Hus_ prophesied of the _Reformation?_ Was he therefore cursed?
Or did he therein Evil? I could give many other Examples, confessed by
themselves. [Sidenote: _What it means to add to the Scriptures._] But,
moreover, the same was in Effect commanded long before, _Prov._ xxx. 6.
_Add thou not unto his Words, lest he reprove thee, and thou be found a
Liar_: Yet how many Books of the Prophets were written after? And the
same was said by _Moses_, Deut. iv. 2. _Ye shall not add unto the Word
which I command you; neither shall ye diminish aught from it._ So that,
though we should extend that of the _Revelation_ beyond the particular
Prophecy of that Book, it cannot be understood but of a new Gospel,
or new Doctrines, or of restraining Man’s Spirit, that he mix not his
Human Words with the Divine; and not of _a new Revelation of the Old_,
as we have said before.

PROPOSITION IV.

Concerning the Condition of MAN in the FALL.

_All _Adam_’s Posterity, or Mankind, both _Jews_ and _Gentiles_, as to
    the first _Adam_, or Earthly Man, is fallen, degenerated, and dead;
    deprived of the Sensation or Feeling of this _Inward Testimony_
    or Seed of God; _[49]_and is subject unto the Power, Nature, and
    Seed of the Serpent, which he soweth in Men’s Hearts, while they
    abide in this natural and corrupted Estate: From whence it comes,
    that not only their Words and Deeds, but all their Imaginations,
    are Evil perpetually in the Sight of God, as proceeding from
    this depraved and wicked Seed. Man therefore, as he is in this
    State, can know Nothing aright; yea, his Thoughts and Conceptions
    concerning God and Things _Spiritual_, until he be disjoined from
    this Evil Seed, and united to the _Divine Light_, are unprofitable
    both to himself and others. Hence are rejected the _Socinian_ and
    _Pelagian_ Errors, in exalting a Natural Light; as also of the
    _Papists_, and most _Protestants_, who affirm, _That Man, without
    the true Grace of God, may be a true Minister of the Gospel_.
    Nevertheless, this Seed is not imputed to Infants, until by
    Transgression they actually join themselves therewith; _[50]_for
    they are by Nature _the Children of Wrath_, who walk according to
    the _Power of the Prince of the Air, the Spirit that now worketh
    in the Children of Disobedience_, having their Conversation in the
    Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the
    Mind._

[49] Rom. 5. 12, 15.

[50] Ephes. 2.

§. I. Hitherto we have discoursed how the True Knowledge of God is
attained and preserved; also of what Use and Service the Holy Scripture
is to the Saints.

We come now to examine _the State and Condition of Man as he stands in
the Fall_; _what his Capacity and Power is_; _and how far he is able,
as of himself, to advance in Relation to the Things of God_. Of this
we touched a little in the Beginning of the second Proposition; but
the full, right, and thorough Understanding of it is of great Use and
Service; because from the Ignorance and Altercations that have been
about it, there have arisen great and dangerous Errors, both on the one
Hand and on the other. While some do so far exalt the Light of Nature,
or the Faculty of the Natural Man, as capable of himself, by Virtue of
the inward Will, Faculty, Light and Power, that pertains to his Nature,
to follow that which is good, and make real Progress towards Heaven.
And of these are the _Pelagians_, and _Semi-Pelagians_ of Old; and of
late the _Socinians_, and divers others among the _Papists_. Others
again will needs run into another Extreme, [Sidenote: Augustine’s _Zeal
against Pelagius_.] (to whom _Augustine_, among the Ancients, first
made Way in his declining Age, through the Heat of his Zeal against
_Pelagius_) not only confessing Man uncapable of himself to do Good,
and prone to Evil; but that in his very Mother’s Womb, and before he
commits any actual Transgression, he is contaminate with a real Guilt,
whereby he deserves eternal Death: In which Respect they are not afraid
to affirm, _That many poor Infants are Eternally Damned, and for ever
endure the Torments of Hell_. Therefore the God of Truth, having now
again revealed his Truth (that good and even Way) by his own Spirit,
hath taught us to avoid both these Extremes.

That then which our Proposition leads to treat of is,

[Sidenote: I.] First, _What the Condition of Man is in the Fall; and
how far uncapable to meddle in the Things of God_.

[Sidenote: II.] And Secondly, _That God doth not impute this Evil to
Infants, until they actually join with it_: That so, by Establishing
the Truth, we may overturn the Errors on both Parts.

[Sidenote: III.] And, as for that Third Thing included in the
Proposition itself concerning these _Teachers_ which _want the Grace of
God_, we shall refer that to the tenth Proposition, where the Matter is
more particularly handled.

§. II. [Sidenote: Part I. _Adam’s Fall._] As to the first, not to dive
into the many curious Notions which many have concerning the _Condition
of_ Adam _before the Fall_, all agree in this, That thereby he came to
a very great Loss, not only in the Things which related to the outward
Man, but in Regard to that true Fellowship and Communion he had with
God. This Loss was signified unto him in the Command, _For in the Day
thou eatest thereof, thou shalt surely die_, Gen. ii. 17. This Death
could not be an outward Death, or the Dissolution of the outward Man;
for as to that, he did not die yet many Hundred Years after; so that
it must needs respect his spiritual Life and Communion with God. The
Consequence of this Fall, besides that which relates to the Fruits of
the Earth, is also expressed, _Gen._ iii. 24. _So he drove out the
Man, and he placed at the East of the Garden of Eden Cherubims, and
a flaming Sword, which turned every Way, to keep the Way of the Tree
of Life._ Now whatsoever literal Signification this may have, we may
safely ascribe to this Paradise a mystical Signification, and truly
account it that spiritual Communion and Fellowship, which the Saints
obtain with God by Jesus Christ; to whom only these Cherubims give
Way, and unto as many as enter by him, who calls himself the _Door_.
[Sidenote: _Guilt not ascribed to _Adam_’s Posterity._] So that, though
we do not ascribe any Whit of _Adam_’s Guilt to Men, until they make
it theirs by the like Acts of Disobedience; yet we cannot suppose that
Men, who are come of _Adam_ naturally, can have any good Thing in their
Nature, as belonging to it; which he, from whom they derive their
Nature, had not himself to communicate unto them.

If then we may affirm, that _Adam_ did not retain in his Nature (as
belonging thereunto) any Will or Light capable to give him Knowledge
in spiritual Things, then neither can his Posterity: For whatsoever
real Good any Man doth, it proceedeth not from his Nature, as he
is Man, or the Son of _Adam_; but from the _Seed of God in him_, as
a new Visitation of Life, in order to bring him out of this natural
Condition: So that, though it be _in him_, yet it is not _of him_;
and this the Lord himself witnessed, _Gen._ vi. 5. where it is said,
he _saw that every Imagination of the Thoughts of his Heart was only
evil continually_: Which Words as they are very positive, so are they
very comprehensive. [Sidenote: _Every Imagination of the natural
Man is evil._] Observe the Emphasis of them; _First, _There_ is
every Imagination of the Thoughts of his Heart_; so that this admits
of no Exception of any Imagination of the Thoughts of his Heart.
_Secondly, Is only evil continually_; it is neither in _some Part evil
continually_, nor yet _only_ evil _at some Times_; but both _only_
evil, and _always_ and _continually_ evil; which certainly excludes any
Good, as a proper Effect of Man’s Heart, naturally: For that which is
only evil, and that always, cannot of its own Nature produce any good
Thing. The Lord expressed this again a little after, Chap. viii. 21.
_The Imagination of Man’s Heart is evil from his Youth._ Thus inferring
how natural and proper it is unto him; from which I thus argue:

If the Thoughts of Man’s Heart be not only evil, but always evil; then
are they, as they simply proceed from his Heart, neither good in Part,
nor at any Time:

But the First is true: Therefore the Last.

        Again,

If Man’s Thoughts be always and only evil, then are they altogether
useless and ineffectual to him in the Things of God:

But the First is true: Therefore the Last.

[Sidenote: _The Heart of Man deceitful._] _Secondly_, This appears
clearly from that Saying of the Prophet _Jeremiah_, Chap. xvii. 9. _The
Heart is deceitful above all Things, and desperately wicked._ For who
can with any Colour of Reason imagine, that that which is so hath any
Power of itself, or is in any wise fit, to lead a Man to Righteousness,
whereunto it is of its own Nature directly opposite? This is as
contrary to Reason, as it is impossible in Nature, that a Stone of its
own Nature and proper Motion, should fly upwards: For as a Stone of
its own Nature inclineth and is prone to move downwards towards the
Center, so the Heart of Man is naturally prone and inclined to Evil,
some to one, and some to another. From this then I also thus argue:

That which is _deceitful above all Things, and desperately wicked_, is
not fit, neither can it lead a Man aright in Things that are good and
honest.

But the Heart of Man is such:

Therefore, _&c._

[51]But the Apostle _Paul_ describeth the Condition of Men in the Fall
at large, taking it out of the _Psalmist_. _There is none righteous, no
not one; There is none that understandeth, there is none that seeketh
after God. They are all gone out of the Way, they are altogether become
unprofitable; there is none that doth good, no not one._ [Sidenote:
_Man’s Estate in the Fall._]_Their Throat is an open Sepulchre, with
their Tongues they have used Deceit, the Poison of Asps is under their
Lips: Whose Mouths are full of Cursing and Bitterness. Their Feet are
swift to shed Blood; Destruction and Misery are in their Ways: And the
Way of Peace have they not known. There is no Fear of God before their
Eyes._ What more positive can be spoken? He seemeth to be particularly
careful to avoid that any Good should be ascribed to the natural Man;
he shews how he is polluted in all his Ways; he shews how he is void of
Righteousness, of Understanding, of the Knowledge of God; how he is out
of the Way, and in short unprofitable; than which nothing can be more
fully said to confirm our Judgment: For if this be the Condition of the
natural Man, or of the Man as he stands in the Fall, he is unfit to
make one right Step to Heaven.

[51] Rom. 3. 10. Psal. 14. 3. _&_ 53. 2, _&c._

[Sidenote: Object.] If it be said, _That is not spoken of the Condition
of Man in general; but only of some Particulars, or at the least that
it comprehends not all_;

[Sidenote: _Answ._] The Text sheweth the clear Contrary in the
foregoing Verses, where the Apostle takes in himself, as he stood in
his natural Condition. _What then? Are we better than they? No, in no
wise; for we have before proved both _Jews_ and _Gentiles_, that they
are all under Sin, as it is written_: And so he goes on; by which it is
manifest that he speaks of Mankind in general.

[Sidenote: Object.] If they object that which the same Apostle saith
in the foregoing Chapter, Ver. 14. to wit, That _the _Gentiles_ do
by Nature the Things contained in the Law, and so consequently do by
Nature that which is good and acceptable in the Sight of God_;

[Sidenote: _Answ. 1._] I answer; This Nature must not, neither can be
understood of _Man’s own Nature_, which is corrupt and fallen; but
of the _Spiritual Nature_, which proceedeth from the _Seed of God in
Man_, as it receiveth a new Visitation of God’s Love, and is quickened
by it: Which clearly appears by the following Words, where he saith,
[Sidenote: _By what Nature the _Gentiles_ did do the Things of the
Law._] _These not having a Law, _(i. e. outwardly)_ are a Law unto
themselves; which shews the Work of the Law written in their Hearts_.
These Acts of theirs then are an Effect of the Law written in their
Hearts; but the Scripture declareth, that the Writing of the Law in
the Heart is a Part, yea, and a great Part too, of the New Covenant
Dispensation, and so no Consequence nor Part of Man’s Nature.

[Sidenote: _Answ. 2._] _Secondly_, If this Nature here spoken of could
be understood of Man’s own Nature, which he hath as he is a Man, then
would the Apostle unavoidably contradict himself; since he elsewhere
positively declares, [Sidenote: _The natural Man discerneth not_, &c.]
_That the natural Man discerneth not the Things of God, nor can_. Now
I hope the Law of God is among the Things of God, especially as it
is written in the Heart. The Apostle, in the viith Chap. of the same
Epistle, saith, Ver. 12. that _the Law is, Holy, Just, and Good_;
and Ver. 14. the _Law is Spiritual, but he is Carnal_. Now in what
Respect is he Carnal, but as he stands in the Fall unregenerate? Now
what Inconsistency would here be, to say, That he is Carnal, and
yet not so of his own Nature, seeing it is from his Nature that he
is so denominated? We see the Apostle contra-distinguisheth the Law
as Spiritual, from Man’s Nature as Carnal and Sinful. Wherefore, as
Christ saith, [52]_There can no Grapes be expected from Thorns, nor
Figs of Thistles_; so neither can the fulfilling of the Law, which
is Spiritual, Holy, and Just, be expected from that Nature which is
Corrupt, Fallen, and Unregenerate. Whence we conclude, with good
Reason, that the Nature here spoken of, by which the _Gentiles_ are
said to have done the _Things contained in the Law_, is not the
_common Nature of Men_; [Sidenote: _The _Gentiles_ Spiritual Nature
in doing the Law._] but that _Spiritual Nature_ that ariseth from
the Works of the righteous and Spiritual Law that is written in the
Heart. I confess they of the other Extreme, when they are pressed with
this Testimony by the _Socinians_ and _Pelagians_, as well as by us
when we use this Scripture, to shew them how some of the _Heathens_,
by the _Light of Christ in their Heart, came to be saved, are very
far to seek; giving this Answer_, That _there were some Reliques of
the heavenly Image left in _Adam_, by which the _Heathens_ could do
some good Things_. Which, as it is in itself without Proof, so it
contradicts their own Assertions elsewhere, and gives away their Cause.
For if these Reliques were of Force to enable them to fulfil the
righteous Law of God, it takes away the Necessity of Christ’s coming;
or at least leaves them a Way to be saved without him; unless they will
say (which is worst of all) _That though they really fulfilled the
righteous Law of God, yet God damned them, because of the Want of that
particular Knowledge, while he himself with-held all Means of their
coming to him from them_; but of this hereafter.

[52] Mat. 7. 16.

§. III. I might also here use another Argument from these Words of the
Apostle, 1 _Cor._ ii. where he so positively excludes the natural Man
from an Understanding in the Things of God; but because I have spoken
of _that Scripture_ in the Beginning of the second Proposition, I will
here avoid to repeat what is there mentioned, referring thereunto:
[Sidenote: Socinians _exalting the Light of the natural Man._] Yet
because the _Socinians_ and others, who exalt the Light of the natural
Man, or a natural Light in Man, do object against this Scripture, I
shall remove it before I proceed.[53]

[53] Antequam progrediar.

[Sidenote: Object.] They say, _The _Greek_ Word _[Greek: psychikos:
ψυχικος]_ ought to be translated _animal_, and not _natural_; else,
_say they_, it would have been_ [Greek: physikos: φυσικος]. From which
they seek to infer, _that it is only the Animal Man, and not the
Rational, that is excluded here from discerning the Things of God_.
Which _Shift_, without disputing about the Word, is easily refuted;
neither is it any wise consistent with the Scope of the Place. For

[Sidenote: _Answ. 1._] [Sidenote: _The Animal Life is the same with
Natural._] _First_, The _Animal Life_ is no other than that which Man
hath in common with other living Creatures; for as he is a mere Man,
he differs no otherwise from Beasts than by the _Rational Property_.
Now the Apostle deduceth his Argument in the foregoing Verses from
this _Simile_; That _as the Things of a Man cannot be known but by the
Spirit of a Man, so the Things of God no Man knoweth but by the Spirit
of God_. But I hope these Men will confess unto me, that the Things of
a Man are not known by the _Animal Spirit_ only, _i. e._ by that which
he hath in common with the Beasts, but by the _Rational_; so that it
must be the _Rational_ that is here understood. Again, the Assumption
shews clearly that the Apostle had no such Intent as these Men’s Gloss
would make him have, viz. _So the Things of God knoweth no Man, but the
Spirit of God_. According to their Judgment he should have said, _The
Things of God knoweth no Man by his Animal Spirit, but by his Rational
Spirit_: For to say, _The Spirit of God_, here spoken of, is no other
than the _Rational Spirit of Man_, would border upon Blasphemy, since
they are so often contra-distinguished. Again, going on, he saith not
that they are _Rationally_, but _Spiritually discerned_.

[Sidenote: _Answ. 2._] _Secondly_, The Apostle throughout this Chapter
shews how the Wisdom of Man is unfit to judge of the Things of God, and
ignorant of them. Now I ask these Men, whether a Man be called a _Wise
Man_ from his _Animal Property_, or from his _Rational_? [Sidenote:
_The Rational Man in the Natural State excluded from discerning the
Things of God._] If from his _Rational_, then it is not only the
_Animal_, but also the _Rational_, as he is yet in the Natural State,
which the Apostle excludes here, and whom he contra-distinguisheth from
the Spiritual, Ver. 15. _But the Spiritual Man judgeth all Things._
This cannot be said of any Man merely because _Rational_, or as he
is a Man, seeing the Men of the greatest Reason, if we may so esteem
Men, whom the Scripture calls _Wise_, as were the _Greeks_ of Old,
not only may be, but often are Enemies to the Kingdom of God; while
both the _Preaching of Christ_ is said to be _Foolishness with the
Wise Men of the World_, and the _Wisdom of the World_ is said to be
_Foolishness with God_. Now whether it be any ways probable that either
these Wise Men that are said to account the _Gospel Foolishness_, are
only so called with respect to their _Animal Property_, and not their
_Rational_; or that the _Wisdom_ that is Foolishness with God is not
meant of the _Rational_, but only the _Animal Property_, any Rational
Man, laying aside Interest, may easily judge.

§. IV. [Sidenote: Infants, _no Sin imputed to them_.] I come now to the
other Part, to wit, That _this evil and corrupt Seed is not imputed to
Infants, until they actually join with it_. For this there is a Reason
given in the End of the Proposition itself, drawn from _Ephes._ ii.
For these are _by Nature Children of Wrath, who walk according to the
Prince of the Power of the Air, the Spirit that now worketh in the
Children of Disobedience_. Here the Apostle gives their evil walking,
and not any Thing that is not reduced to act, as a Reason of their
being _Children of Wrath_. And this is suitable to the whole Strain of
the Gospel, where no Man is ever threatened or judged for what Iniquity
he hath not actually wrought: Such indeed as continue in Iniquity, and
so do allow the Sins of their Fathers, God will visit the Iniquity of
the Fathers upon the Children.

Is it not strange then that Men should entertain an Opinion so
absurd in itself, and so cruel and contrary to the Nature as well of
God’s Mercy as Justice, concerning which the Scripture is altogether
silent? But it is manifest that Man hath invented this Opinion out of
Self-love, and from that bitter Root from which all Errors spring;
[Sidenote: _The absolute Decree of Election springs from Self-love._]
for the most Part of _Protestants_ that hold this, having, as they
fancy, the _Absolute Decree of Election_ to secure them and their
Children, so as they cannot miss of Salvation, they make no Difficulty
to send all others, both Old and Young, to Hell. For whereas Self-love,
which is always apt to believe that which it desires, possesseth them
with an Hope that their Part is secure, they are not solicitous how
they leave their Neighbours, which are the far greater Part of Mankind,
in these inextricable Difficulties. The _Papists_ again use this
Opinion as an Art to augment the Esteem of their Church, and Reverence
of its Sacraments, seeing they pretend it is washed away by Baptism;
only in this they appear to be a little more merciful, in that they
send not these unbaptized Infants to Hell, but to a certain _Limbus_,
concerning which the Scriptures are as silent as of the other. This
then is not only not authorized in the Scriptures, but contrary to the
express Tenor of them. The Apostle saith plainly, _Rom._ iv. 15. _Where
no Law is, there is no Transgression._ And again, v. 13. _But Sin is
not imputed, where there is no Law._ [Sidenote: _To Infants there is
no Law so no Transgression._] Than which Testimonies there is nothing
more positive; since to Infants there is no Law, seeing as such they
are utterly uncapable of it; the Law cannot reach any but such as have
in some Measure less or more the Exercise of their Understanding, which
Infants have not. So that from thence I thus argue:

Sin is imputed to none, where there is no Law.

But to Infants there is no Law:

Therefore Sin is not imputed to them.

The _Proposition_ is the Apostle’s own Words; the _Assumption_ is thus
proved:

Those who are under a Physical Impossibility of either hearing,
knowing, or understanding any Law, where the Impossibility is not
brought upon them by any Act of their own, but is according to the very
Order of Nature appointed by God; to such there is no Law.

But Infants are under this Physical Impossibility:

Therefore, _&c._

_Secondly_, What can be more positive than that of _Ezek._ xviii.
20. _The Soul that sinneth, it shall die: The Son shall not bear the
Father’s Iniquity?_ For the Prophet here first sheweth what is the
Cause of Man’s Eternal Death, which he saith is his _Sinning_; and
then, as if he purposed expresly to shut out such an Opinion, he
assures us, _The Son shall not bear the Father’s Iniquity_. From which
I thus argue:

[Sidenote: _Infants bear not _Adam_’s Transgression._] If the Son bear
not the Iniquity of his Father, or of his immediate Parents, far less
shall he bear the Iniquity of _Adam_.

But the Son shall not bear the Iniquity of his Father:

_Therefore_, &c.

§. V. Having thus far shewn how absurd this Opinion is, I shall briefly
examine the Reasons its Authors bring for it.

[Sidenote: Obj. 1.] _First, _They say, Adam_ was a publick Person, and
therefore all Men sinned in him, as being in his Loins_. And for this
they allege that of _Rom._ v. 12. _Wherefore as by one Man Sin entered
into the World, and Death by Sin; and so Death passed upon all Men,
for that all have sinned, _&c._ These last Words, _say they,_ may be
translated, In whom all have sinned._

[Sidenote: _Answ._] To this I answer: That _Adam_ is a publick Person
is not denied; and that through him there is a Seed of Sin propagated
to all Men, which in its own Nature is sinful, and inclines Men to
Iniquity; yet it will not follow from thence, that Infants, who join
not with this Seed, are guilty. As for these Words in the _Romans_, the
Reason of the Guilt there alleged is, _For that all have sinned_. Now
no Man is said to sin, unless he actually sin in his own Person; for
the _Greek_ Words [Greek: eph' ô: εφ ω] may very well relate to [Greek:
thanatos: θανατος], which is the nearest Antecedent; so that they
hold forth, how that _Adam_, by his Sin, gave an Entrance to Sin in
the World; _And so Death entered by Sin_, [Greek: eph' ô: εφ ω] i. e.
_upon which_ [viz. Occasion] or, _in which_ [viz. Death] _all_ others
_have sinned_; that is, actually in their own Persons; to wit, all that
were capable of sinning: Of which Number that Infants could not be,
the Apostle clearly shews by the following Verse, _Sin is not imputed,
where there is no Law_: And since, as is above proved, there is no Law
to Infants, they cannot be here included.

[Sidenote: Obj. 2.] Their Second Objection is from _Psalm_ li. 5.
_Behold I was shapen in Iniquity, and in Sin did my Mother conceive me.
Hence, _they say,_ it appears that Infants from their Conception are
guilty._

[Sidenote: _Answ._]How they infer this Consequence, for my Part I see
not. The Iniquity and Sin here appears to be far more ascribable to the
Parents than to the Child. [Sidenote: _Conceived in Sin_ answered.]
It is said indeed, _In Sin did my Mother conceive me_; not _my Mother
did conceive me a Sinner_. Besides that, so interpreted, contradicts
expresly the Scripture before-mentioned in making Children guilty of
the Sins of their immediate Parents, (for of _Adam_ there is not here
any Mention) contrary to the plain Words, _The Son shall not bear the
Father’s Iniquity_.

[Sidenote: Obj. 3.] Thirdly, They object, _That the Wages of Sin is
Death; and that seeing Children are subject to Diseases and Death,
therefore they must be guilty of Sin._

[Sidenote: _Answ._] I answer; That these Things are a Consequence
of the Fall, and of Adam’s Sin, is confessed; but that that infers
necessarily a Guilt in all others that are subject to them is denied.
[Sidenote: _Death the Wages of Sin_ answered.] For though the Whole
outward _Creation_ suffered a Decay by _Adam_’s Fall, which groans
under Vanity; according to which it is said in _Job_, That _the Heavens
are not clean in the Sight of God_; yet will it not from thence follow,
that the Herbs, Earth, and Trees are Sinners.

Next, Death, though a Consequent of the Fall, incident to Man’s earthly
Nature, is not the Wages of Sin in the Saints, but rather a Sleep,
by which they pass from Death to Life; which is so far from being
troublesome and painful to them, as all real Punishments for Sin are,
that the Apostle counts it Gain: _To me, _saith he,_ to die is Gain_,
_Philip._ i. 21.

[Sidenote: Obj. 4.] Some are so foolish as to make an Objection
farther, saying, _That if _Adam_’s Sin be not imputed to those who
actually have not sinned, then it would follow that all Infants are
saved_.

[Sidenote: _Answ._] But we are willing that this supposed Absurdity
should be the Consequence of our Doctrine, rather than that which it
seems our Adversaries reckon not absurd, though the undoubted and
unavoidable Consequence of theirs, _viz._ That _many Infants eternally
perish, not for any Sin of their own, but only for _Adam_’s Iniquity;_
where we are willing to let the Controversy stop, commending both to
the illuminated Understanding of the _Christian Reader_.

This Error of our Adversaries is both denied and refuted by
_Zuinglius,_ that eminent Founder of the _Protestant Churches of
Switzerland_, in his Book _De Baptismo_, for which he is anathematized
by the Council of _Trent_, in the _Fifth Session_. We shall only
add this Information: That we confess then that a Seed of Sin is
transmitted to all Men from _Adam_, although imputed to none, until by
sinning they actually join with it; in which Seed he gave Occasion to
all to sin, and it is the Origin of all evil Actions and Thoughts in
Men’s Hearts, [Greek: eph' ô: εφ ω] to wit, [Greek: thanatô: θανατω],
as it is in _Rom._ v. i. e. _In which Death all have sinned._ For
this Seed of Sin is frequently called _Death_ in the Scripture, and
_the Body of Death_; seeing indeed it is a _Death_ to the Life of
Righteousness and Holiness: Therefore its Seed and its Product is
called the _Old Man_, the _Old Adam_, in which all Sin is; for which
cause we use this Name to express this Sin, and not that of _Original
Sin_; [Sidenote: _Original Sin no Scripture Phrase._] of which
Phrase the Scripture makes no Mention, and under which invented and
unscriptural Barbarism this Notion of _Imputed Sin to Infants_ took
Place among Christians.

PROPOSITIONS V. & VI.

Concerning the UNIVERSAL REDEMPTION by CHRIST, and also the SAVING and
    SPIRITUAL LIGHT, wherewith every Man is enlightened.

PROPOSITION V.

[54]God, _out of his Infinite Love_, who delighteth not in the Death
    of a Sinner, but that all should live and be saved, hath so
    loved the World, that he hath given his only Son a LIGHT, that
    whosoever believeth in him shall be saved, _John_ iii. 16. Who
    enlighteneth EVERY Man that cometh into the World, _John_ i. 9.
    And maketh manifest all Things that are reproveable, _Ephes._ v.
    13. _And teacheth all Temperance, Righteousness, and Godliness;
    and this _Light_ enlighteneth the Hearts of all, for a Time, in
    order to Salvation; and this is it which reproves the Sin of all
    Individuals, and would work out the Salvation of all, if not
    resisted. Nor is it less _Universal_ than the Seed of Sin, being
    the Purchase of his Death,_ who tasted Death for every Man. For as
    in _Adam_ all die, even so in _Christ_ all shall be made alive, 1
    _Cor._ xv. 22.

[54] Ezek. 18. 32. & 33. 11.

PROPOSITION VI.

_According to which Principle, or _Hypothesis_, all the Objections
    against the _Universality_ of _Christ’s Death_ are easily solved;
    neither is it needful to recur to the Ministry of Angels, and
    those other Miraculous Means which they say God useth to manifest
    the Doctrine and History of _Christ’s Passion_ unto such, who,
    living in Parts of the World where the outward Preaching of the
    Gospel is unknown, have well improved the first and common Grace.
    For as hence it well follows, that some of the Old _Philosophers_
    might have been saved, so also may some, who by Providence are
    cast into those remote Parts of the World where the Knowledge of
    the History is wanting, be made Partakers of the Divine Mystery,
    if they receive, and resist not that Grace, _[55]A Manifestation
    whereof is given to every Man to profit withal._ This most certain
    Doctrine being then received, that there is an _Evangelical_ and
    _Saving Light and Grace in all_, the Universality of the Love and
    Mercy of God towards Mankind, both in the Death of his Beloved Son,
    the _Lord Jesus Christ_, and in the Manifestation of the _Light_ in
    the Heart, is established and confirmed, against all the Objections
    of such as deny it. Therefore _[56]Christ hath tasted Death for
    every Man;_ not only for _all Kinds of Men,_ as some vainly talk,
    but for every Man of all _Kinds_: The Benefit of whose Offering is
    not only extended to such who have the distinct outward Knowledge
    of his _Death_ and _Sufferings_, as the same is declared in the
    Scriptures, but even unto those who are necessarily excluded
    from the Benefit of this Knowledge by some inevitable Accident;
    which Knowledge we willingly confess to be very Profitable and
    Comfortable, but not absolutely Needful unto such from whom God
    himself hath with-held it; yet they may be made Partakers of the
    Mystery of his Death, though ignorant of the History, if they
    suffer his _Seed_ and _Light, enlightening their Hearts,_ to take
    Place; _in which Light Communion with the Father and the Son is
    enjoyed;_ so as of wicked Men to become holy, and Lovers of that
    Power, by whose inward and secret Touches they feel themselves
    turned from the Evil to the Good, and learn _to do to others as
    they would be done by,_ in which Christ himself affirms all to
    be included. As _They_ have then falsely and erroneously Taught,
    who have denied Christ to have died for all Men; so neither have
    _They_ sufficiently taught the Truth, who affirming him to have
    died for all, have added the absolute Necessity of the outward
    Knowledge thereof, in order to obtain its saving Effect. Among
    whom the _Remonstrants_ of _Holland_ have been chiefly wanting,
    and many other Assertors of _Universal Redemption,_ in that they
    have not placed the Extent of this Salvation in that _Divine_
    and _Evangelical Principle of Light and Life_ wherewith _Christ
    hath enlightened every Man that cometh into the World;_ which is
    excellently and evidently held forth in these Scriptures_, Gen. vi.
    3. Deut. xxx. 14. John i. 7, 8, 9, 16. Rom. x. 8. Titus ii. 11.

[55] 1 Cor. 12. 7.

[56] Heb. 2. 9.

[Sidenote: Absolute Reprobation, _that horrible and blasphemous
Doctrine, described_.] Hitherto we have considered Man’s fallen, lost,
corrupted, and degenerated Condition. Now it is fit to enquire, _How
and by what Means he may come to be freed out of this miserable and
depraved Condition_, which in these two Propositions is declared and
demonstrated; which I thought meet to place together because of their
Affinity, the one being as it were an Explanation of the other.

As for that Doctrine which these Propositions chiefly strike at, to
wit, _absolute Reprobation_, according to which some are not afraid
to assert, “That God, by an Eternal and Immutable Decree, hath
Predestinated to _Eternal Damnation_ the far greater Part of Mankind,
not considered as made, much less as fallen, without any Respect to
their Disobedience or Sin, but only for the demonstrating of the Glory
of his Justice; and that for the bringing this about, he hath appointed
these miserable Souls necessarily to walk in their wicked Ways, that so
his Justice may lay hold on them: And that God doth therefore not only
suffer them to be liable to this Misery in many Parts of the World, by
with-holding from them the Preaching of the Gospel and the Knowledge
of Christ, but even in those Places where the Gospel is preached, and
Salvation by Christ is offered; whom though he publickly invite them,
yet he justly condemns for Disobedience, albeit he hath with-held from
them all Grace by which they could have laid hold of the Gospel, _viz._
Because he hath, by a secret Will unknown to all Men, ordained and
decreed (without any Respect had to their Obedience or Sin) that they
shall not obey, and that the Offer of the Gospel shall never prove
effectual for their Salvation, but only serve to aggravate and occasion
their greater Condemnation.”

I say, as to this horrible and blasphemous Doctrine, our Cause is
common with many others, who have both wisely and learnedly, according
to Scripture, Reason, and Antiquity, refuted it. Seeing then that so
much is said already and so well against this Doctrine, that little can
be superadded, except what hath been said already, I shall be short in
this Respect; yet, because it lies so in Opposition to my Way, I cannot
let it altogether pass.

§. I. [Sidenote: _This Doctrine a Novelty._] First, We may safely
call this Doctrine a Novelty, seeing in the first four hundred Years
after Christ there is no Mention made of it: For as it is contrary
to the Scriptures Testimony, and to the Tenor of the Gospel, so all
the ancient Writers, Teachers, and Doctors of the Church pass it over
with a profound Silence. [Sidenote: _The Rise of it._] The first
Foundations of it were laid in the later Writings of _Augustine_, who,
in his Heat against _Pelagius_, let fall some Expressions which some
have unhappily gleaned up, to the establishing of this Error; thereby
contradicting the Truth, and sufficiently gainsaying many others, and
many more and frequent Expressions of the same _Augustine_. Afterwards
was this Doctrine fomented by _Dominicus_ a Friar, and the Monks of
his Order; and at last unhappily taken up by _John Calvin_ (otherwise
a Man in divers Respects to be commended) to the great staining of
his Reputation, and Defamation both of the _Protestant_ and Christian
Religion; which though it received the Decrees of the Synod of _Dort_
for its Confirmation, hath since lost Ground, and begins to be exploded
by most Men of Learning and Piety in all _Protestant_ Churches.
However, we should not oppugn it for the Silence of the Ancients,
Paucity of its Assertors, or for the Learnedness of its Opposers, if we
did observe it to have any real Bottom in the Writings or Sayings of
Christ and the Apostles, and that it were not _highly injurious to God
himself, to Jesus Christ our Mediator and Redeemer, and to the Power,
Virtue, Nobility, and Excellency if his blessed Gospel, and lastly
unto all Mankind_.

§. II. [Sidenote: _Highly injurious to God, in making him the Author
of Sin._] First, _It is highly injurious to God_, because it makes him
the Author of Sin, which of all Things is most contrary to his Nature.
I confess the Assertors of this Principle deny this Consequence; but
that is but a mere Illusion, seeing it so naturally follows from this
Doctrine, and is equally ridiculous, as if a Man should pertinaciously
deny that _one_ and _two_ make _three_. For if God has decreed that
the reprobated Ones shall perish, without all Respect to their evil
Deeds, but only of his own Pleasure, and if he hath also decreed long
before they were in Being, or in a Capacity to do Good or Evil, that
they should walk in those wicked Ways, by which, as by a secondary
Means, they are led to that End, who, I pray, is the first Author and
Cause thereof but God, who so willed and decreed? This is as natural a
Consequence as can be: And therefore, although many of the Preachers
of this Doctrine have sought out various, strange, strained and
intricate Distinctions to defend their Opinion, and avoid this horrid
Consequence; yet some, and that of the most eminent of them, have been
so plain in the Matter, as they have put it beyond all Doubt; of which
I shall instance a few among many Passages. [57]_I say, That by the
Ordination and Will of God _Adam_ fell. God would have Man to fall.
Man is blinded by the Will and Commandment of God. We refer the Causes
of hardening us to God. The highest or remote Cause of hardening is
the Will of God. It followeth that the hidden Counsel of God is the
Cause of hardening._ These are _Calvin_’s Expressions. [58]_God_ (saith
_Beza_) _hath predestinated not only unto Damnation, but also unto the
Causes of it, whomsoever he saw meet_. [59]_The Decree of God cannot
be excluded from the Causes of Corruption._ [60]_It is certain_ (saith
_Zanchius_) _that God is the first Cause of Obduration_. _Reprobates
are held so fast under God’s Almighty Decree, that they cannot but sin
and perish._ [61]_It is the Opinion_ (saith _Paræus_) _of our Doctors,
That God did inevitably decree the Temptation and Fall of Man_. _The
Creature sinneth indeed necessarily, by the most just Judgment of God.
Our Men do most rightly affirm, That the Fall of Man was necessary and
inevitable, by Accident, because of God’s Decree._ [62]_God_ (saith
_Martyr_) _doth incline and force the Wills of wicked Men into great
Sins_. [63]_God_ (saith _Zuinglius_) _moveth the Robber to kill_. _He
killeth, God forcing him thereunto. But thou wilt say, He is forced to
sin; I permit truly that he is forced._ [64]_Reprobate Persons_ (saith
_Piscator_) _are absolutely ordained to this twofold End; to undergo
everlasting Punishment, and necessarily to sin, and therefore to sin,
that they may be justly punished_.

[57] _Calvin_ in cap. 3. _Gen. Id._ 1. Inst. _c. 18, S. 1. Id._ lib. de
Præd. _Idem_ lib. de Provid. _Id._ Inst. c. 23. S. 1.

[58] _Beza_ lib. de Præd.

[59] _Id._ de Præd. ad Art. 1.

[60] _Zanch._ de Excæcat. q. 5. _Id._ lib. 5. de Nat. Dei cap. 2. de
Præd.

[61] _Paræus_ lib. 3. de Amis. gratiæ c. 2. _ibid._ c. 1.

[62] _Martyr_ in Rom.

[63] _Zuing._ lib. de Prov. c. 5.

[64] _Resp._ ad _Vorst._ part. 1. p. 120.

If these Sayings do not plainly and evidently import, that _God is the
Author of Sin_, we must not then seek these Men’s Opinions from their
Words, but some Way else. It seems as if they had assumed to themselves
that monstrous and twofold Will they feigned of God; one by which
they declare their Minds openly, and another more secret and hidden,
which is quite contrary to the other. Nor doth it at all help them to
say, That Man sins willingly, since that Willingness, Proclivity, and
Propensity to Evil is, according to their Judgment, so necessarily
imposed upon him, that he cannot but be willing, because God hath
willed and decreed him to be so. Which shift is just as if I should
take a Child uncapable to resist me, and throw it down from a great
Precipice; the Weight of the Child’s Body indeed makes it go readily
down, and the Violence of the Fall upon some Rock or Stone beats out
its Brains and kills it. Now then, I pray, though the Body of the Child
goes willingly down (for I suppose it as to its Mind uncapable of any
Will) and the Weight of its Body, and not any immediate Stroke of my
Hand, who perhaps am at a great Distance, makes it die, whether is the
Child or I the proper Cause of its Death? Let any Man of Reason judge,
if God’s Part be, with them, as great, yea, more immediate, in the Sins
of Men, as by the Testimonies above brought doth appear, whether doth
not this make him not only the Author of Sin, but more unjust than the
unjustest of Men?

§. III. [Sidenote: _2. It makes God delight in the Death of a Sinner._]
Secondly, _This Doctrine is injurious to God_, because it makes him
delight in the Death of Sinners; yea, and to will many to die in their
Sins, contrary to these Scriptures, _Ezek._ xxxiii. 11. 1 _Tim._ ii.
3. 2 _Pet._ iii. 9. For if he hath created Men only for this very End,
that he might shew forth his Justice and Power in them, as these Men
affirm, and for effecting thereof hath not only with-held from them the
Means of doing Good, but also predestinated the Evil, that they might
fall into it; and that he inclines and forces them into great Sins;
certainly he must necessarily delight in their Death, and will them to
Die; seeing against his own Will he neither doth, nor can do any Thing.

§. IV. [Sidenote: _3. It renders Christ’s Mediation Ineffectual._]
Thirdly, _It is highly injurious to Christ our Mediator, and to the
Efficacy and Excellency of his Gospel_; for it renders his Mediation
ineffectual, as if he had not by his Sufferings throughly broken down
the _middle Wall_, nor yet removed the _Wrath_ of God, or purchased
the Love of God towards all Mankind, if it was afore-decreed that it
should be of no Service to the far greater Part of Mankind. It is to no
Purpose to allege, that the Death of Christ was of Efficacy enough to
have saved all Mankind, if in effect its Virtue be not so far extended
as to put all Mankind into a Capacity of Salvation.

[Sidenote: _4. It makes the Gospel a Mock._] Fourthly, _It makes
the Preaching of the Gospel a mere Mock and Illusion_, if many of
these, to whom it is preached, be by any irrevocable Decree excluded
from being benefited by it; it wholly makes useless the Preaching
of Faith and Repentance, and the whole Tenor of the Gospel-promises
and Threatenings, as being all relative to a former Decree and Means
before appointed to such; which, because they cannot fail, Man needs
do nothing but wait for that irresistible Juncture, which will come,
though it be but at the last Hour of his Life, if he be in the Decree
of _Election_; and be his Diligence and Waiting what it can, he shall
never attain it, if he belong to the Decree of _Reprobation_.

[Sidenote: _5. It makes the Coming of Christ an Act of Wrath._]
Fifthly, _It makes the Coming of Christ, and his Propitiatory
Sacrifice_, which the Scripture affirms to have been the Fruit of God’s
Love to the World, and transacted for the Sins and Salvation of all
Men, _to have been rather a Testimony of God’s Wrath to the World, and
one of the greatest Judgments, and severest Acts of God’s Indignation
towards Mankind_, it being only ordained to save a very few, and for
the hardening, and augmenting the Condemnation of the far greater
Number of Men, because they believe not truly in it; the Cause of which
Unbelief again, as the Divines [so called] above assert, is the hidden
Counsel of God: Certainly the Coming of Christ was never to them a
Testimony of God’s Love, but rather of his implacable Wrath: And if the
World may be taken for the far greater Number of such as live in it,
God never loved the World, according to this Doctrine, but rather hated
it greatly, in sending his Son to be crucified in it.

§. V. [Sidenote: 6. _It renders Mankind in a worse Condition than the
Devils--_] Sixthly, _This Doctrine is highly injurious to Mankind_;
for it renders them in a far worse Condition than the Devils in Hell.
For these were sometime in a Capacity to have stood, and do suffer
only for their own Guilt; whereas many Millions of Men are for ever
tormented, according to them, for _Adam_’s Sin, which they neither knew
of, nor ever were accessary to; it renders them worse than the Beasts
of the Field, of whom the Master requires no more than they are able
to perform; and if they be killed, Death to them is the End of Sorrow;
whereas Man is for ever tormented for not doing that which he never was
able to do. [Sidenote:--_Than the_ Israelites _under_ Pharaoh.] It puts
him into a far worse Condition than _Pharaoh_ put the _Israelites_;
for though he with-held Straw from them, yet by much Labour and Pains
they could have gotten it: But from Men they make God to with-hold all
Means of Salvation, so that they can by no Means attain it; [Sidenote:
Tantalus’_s Condition_.] yea, they place Mankind in that Condition
which the Poets feign of _Tantalus_, who, oppressed with Thirst, stands
in Water up to the Chin, yet can by no Means reach it with his Tongue;
and being tormented with Hunger, hath Fruits hanging at his very Lips,
yet so as he can never lay hold on them with his Teeth; and these
Things are so near him, not to nourish him, but to torment him. So do
these Men: They make the outward Creation of the Works of Providence,
the Smiting of Conscience, sufficient to convince the _Heathens_ of
Sin, and so to condemn and judge them: But not at all to help them
to Salvation. They make the Preaching of the Gospel, the Offer of
Salvation by Christ, the Use of the Sacraments, of Prayer, and good
Works, sufficient to condemn those they account _Reprobates_ within
the Church, serving only to inform them, to beget a seeming Faith and
vain Hope; yet because of a secret Impotency, which they had from their
Infancy, all these are wholly ineffectual to bring them the least Step
towards Salvation; and do only contribute to render their Condemnation
the greater, and their Torments the more violent and intolerable.

Having thus briefly removed this false Doctrine which stood in my Way,
because they that are desirous may see it both learnedly and piously
refuted by many others, I come to the Matter of our Proposition, which
is, That _God out of his infinite Love, who delighteth not in the Death
of a Sinner, but that all should live and be saved, hath sent his only
begotten Son into the World, that whosoever believeth in him might be
saved_; which also is again affirmed in the sixth Proposition, in these
Words, [Sidenote: Christ _tasted Death for every Man_.]_Christ then
tasted Death for every Man, of all Kinds_. Such is the Evidence of this
Truth, delivered almost wholly in the express Words of Scripture, that
it will not need much Probation. Also, because our Assertion herein is
common with many others, who have both earnestly and soundly, according
to the Scripture, pleaded for this _universal Redemption_, I shall
be the more brief in it, that I may come to that which may seem more
singularly and peculiarly ours.

§. VI. [Sidenote: Christ’_s Redemption universal, contrary to the
Doctrine of_ Absolute Reprobation.] This Doctrine of _universal
Redemption_, or _Christ’s dying for all Men_, is of itself so evident
from the Scripture-Testimony, that there is scarce found any other
Article of the Christian Faith so frequently, so plainly, and so
positively asserted. It is that which maketh the preaching of Christ
to be truly termed the _Gospel_, or an _Annunciation of glad Tidings
to all_. Thus the Angel declared the Birth and Coming of Christ to the
Shepherds to be, _Luke_ ii. 10. _Behold, I bring you good Tidings of
great Joy, which shall be to all People_: He saith not, to _a few_. Now
if this coming of Christ had not brought a Possibility of Salvation
_to all_, it should rather have been accounted bad Tidings of great
Sorrow to most People; neither should the Angel have had Reason to have
sung, _Peace on Earth, and good Will towards Men_, if the greatest
Part of Mankind had been necessarily shut out from receiving any
Benefit by it. How should Christ have sent out his Servants to _preach
the Gospel to every Creature_, Mark xvi. 15. (a very comprehensive
Commission) that is, _to every Son and Daughter of Mankind_, without
all Exception? He commands them to preach _Salvation to all, Repentance
and Remission of Sins to all; warning every one, and exhorting every
one_, as _Paul_ did, _Col._ i. 28. Now how could they have preached the
Gospel _to every Man_, as became the Ministers of Jesus Christ, in much
Assurance, if Salvation by that Gospel had not been possible to all?
What! if some of those had asked them, or should now ask any of these
Doctors, who deny the Universality of Christ’s Death, and yet preach
it to all promiscuously, _Hath Christ died for me?_ How can they, with
Confidence, give a certain Answer to this Question? If they give a
conditional Answer, as their Principle obligeth them to do, and say,
_If thou repent, Christ hath died for thee_; doth not the same Question
still recur? _Hath Christ died for me, so as to make Repentance
possible to me?_ To this they can answer nothing, unless they run in
a Circle; whereas the _Feet of those that bring the glad Tidings of
the Gospel of Peace _are said to be_ beautiful_, for that they preach
the _common Salvation_, Repentance unto all; offering a Door of Mercy
and Hope to all, through _Jesus Christ, who gave himself a Ransom for
all_. [Sidenote: _The Gospel is preached to every Man._] The Gospel
invites all: And certainly, by the Gospel _Christ_ intended not to
deceive and delude the greater Part of Mankind, when he invites, and
crieth, saying; _Come unto me, all ye that are weary and heavy laden,
and I will give you Rest_. If all then ought to seek after him, and to
look for Salvation by him, he must needs have made _Salvation possible_
to _all_; for who is bound to seek after that which is impossible?
Certainly it were a mocking of Men to bid them do so. And such as deny,
that by the Death of Christ _Salvation_ is made _possible to all Men_,
do most blasphemously make God mock the World, in giving his Servants
a Commission to _preach the Gospel of Salvation unto all_, while he
hath before decreed that it shall not be possible for them to receive
it. Would not this make the Lord to send forth his Servants with a
_Lie in their Mouth_, (which were blasphemous to think) commanding
them to bid _all_ and _every one_ believe that Christ died for them,
and had purchased Life and Salvation? [Sidenote: _The Absurdity of
that Doctrine of_ Absolute Reprobation.] whereas it is no such Thing,
according to the fore-mentioned Doctrine. But seeing Christ, after he
arose and perfected the Work of our Redemption, gave a Commission to
preach _Repentance_, _Remission of Sins_, and _Salvation_ to all, it
is manifest that he _died for all_. For He that hath commissionated
his Servants thus to preach, is a _God of Truth_, and no Mocker of
poor Mankind; neither doth he require of any Man that which is simply
impossible for him to do: For that _no Man is bound to do that which
is impossible_, is a Principle of Truth engraven in every Man’s Mind.
And seeing he is both a righteous and merciful God, it cannot at all
stand, either with his Justice or Mercy, to bid such Men _repent_ or
_believe_, to whom it is impossible.

§. VII. Moreover, if we regard the Testimony of the Scripture in
this Matter, where there is not one Scripture, that I know of,
which affirmeth, _Christ not to die for all_, there are divers
that positively and expresly assert, _He did_; [Sidenote: _To pray
for _all_; for Christ died for_ all--] as 1 _Tim._ ii. 1, 3, 4, 6.
_I exhort therefore, that first of all, Supplications, Prayers,
Intercessions, and giving of Thanks, be made for all Men_, &c. _For
this is good and acceptable in the Sight of God our Saviour, who will
have all Men to be saved, and to come to the Knowledge of the Truth;
who gave himself a Ransom for all, to be testified in due Time._ Except
we will have the Apostle here to assert quite another Thing than he
intended, there can be nothing more plain to confirm what we have
asserted. And this Scripture doth well answer to that Manner of arguing
which we have hitherto used: For, first, the Apostle here recommends
them to _pray for all Men_; and to obviate such an Objection, as if
he had said with our Adversaries, _Christ prayed not for the World,
neither willeth he us to pray for all; because he willeth not that all
should be saved, but hath ordained many to be damned, that he might
shew forth his Justice in them_; he obviates, I say, such an Objection,
telling them, that _it is good and acceptable in the Sight of God, who
will have all Men to be saved._ [Sidenote:--_And will have _all_ Men
to be saved._] I desire to know what can be more expresly affirmed?
or can any two Propositions be stated in Terms more contradictory than
these two? _God willeth some not to be saved_; and _God willeth all
Men to be saved_, or God _will have no Man perish_. If we believe the
last, as the Apostle hath affirmed, the first must be destroyed; seeing
of contradictory Propositions, the one being admitted, the other is
destroyed. Whence, to conclude, he gives us a Reason of his Willingness
that all Men should be saved, in these Words, _Who gave himself a
Ransom for all_; as if he would have said, Since Christ died for all,
since he gave himself a Ransom for all, therefore he will have all Men
to be saved. This Christ himself gives as a Reason of God’s Love to
the World, in these Words: _John_ iii. 16. _God so loved the World,
that he gave his only begotten Son, that _whosoever_ believeth in him
should not perish, but have everlasting Life_; compared with 1 _John_
iv. 9. This [_whosoever_] is an indefinite Term, from which no Man is
excluded. From all which then I thus argue:

[Sidenote: _Arg. 1._] For whomsoever it is lawful to pray, to them
Salvation is possible:

But it is lawful to pray for every individual Man in the whole World:

Therefore Salvation is possible unto them.

I prove the _Major Proposition_ thus;

[Sidenote: _Arg. 2._] No Man is bound to pray for that which is
impossible to be attained:

But every Man is bound and commanded to pray for all Men:

Therefore it is not impossible to be obtained.

I prove also this _Proposition_ further, thus;

[Sidenote: _Arg. 3._] No Man is bound to pray, but in Faith:

But he that prayeth for that, which he judges
simply impossible to be obtained, cannot pray in Faith:

Therefore, _&c._

Again,

[Sidenote: _Arg. 4._] That which God willeth is not impossible:

But God willeth all Men to be saved:

Therefore it is not impossible.

And Lastly;

[Sidenote: _Arg. 5._] Those for whom our Saviour gave himself a Ransom,
to such Salvation is possible:

But our Saviour gave himself a Ransom for all:

Therefore Salvation is possible.

§. VIII. [Sidenote: _Proof 1._] This is very positively affirmed,
_Heb._ ii. 9. in these Words, _But we see Jesus, who was made a little
lower than the Angels, for the suffering of Death, crowned with Glory
and Honour, that he by the Grace of God might taste Death for every
Man_. He that will but open his Eyes, may see this Truth here asserted:
If he _tasted Death for every Man_, then certainly there is no Man
for whom he did not taste Death; then there is no Man who may not be
made a Sharer of the Benefit of it: For _he came not to condemn the
World, but that the World through him might be saved_, John iii. 17.
_He came not to judge the World, but to save the World_, John xii. 47.
[Sidenote: _Our Adversaries false Doctrine of a great Part of Mankind
being pre-ordained for Damnation, refuted._] Whereas, according to the
Doctrine of our Adversaries, he rather came to condemn the World, and
judge it; and not that it might be saved by him, or to save it. For
if he never came to bring Salvation to the greater Part of Mankind,
but that his Coming, though it could never do them good, yet shall