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   Title: An Apology for the True Christian Divinity: Being an Explanation
   and Vindication of the Principles and Doctrines of the People Called
   Quakers
   Creator(s): Barclay, Robert (1648-1690)
   Print Basis: New York: Samuel Wood and Sons, 1827. 8th ed.
   Rights: Public Domain
   CCEL Subjects: All;
   LC Call no: BX7601
   LC Subjects:

   Christian Denominations

   Protestantism

   Post-Reformation

   Other Protestant denominations

   Friends. Society of Friends. Quakers
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    AN

APOLOGY

    FOR THE

  TRUE CHRISTIAN DIVINITY:

  BEING

  AN EXPLANATION AND VINDICATION

    OF

  THE PRINCIPLES AND DOCTRINES

    OF THE PEOPLE CALLED

  QUAKERS.



    WRITTEN IN LATIN AND ENGLISH

BY ROBERT BARCLAY,

    AND SINCE TRANSLATED INTO HIGH DUTCH, LOW DUTCH, FRENCH,

    AND SPANISH, FOR THE INFORMATION OF STRANGERS.


   FIRST STEREOTYPE EDITION, FROM THE EIGHTH LONDON EDITION.



   NEW YORK:
   PRINTED BY SAMUEL WOOD AND SONS
   No 261 PEARL STREET.
   FOR THE TRUSTEES OF OBADIAH BROWN'S BENEVOLENT FUND.
   1827.
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  INTRODUCTION

  TO THE PRESENT EDITION.

   The following brief account of the Author of the Apology, may not be
   uninteresting to the reader. It will tend to show that the tenour of
   his life corresponded with the holiness of his profession. It will also
   evince the high estimation in which his character and writings were
   held by his cotemporaries of the same religious faith. The truth of
   this last circumstance, has been called in question by some who have
   endeavoured to misrepresent the acknowledged faith of the Society, of
   which he was a bright and conspicuous ornament.

   Robert Barclay was born at Gordonstown, in the shire of Murray, in
   Scotland, the 23d of December, (the then tenth month,) 1648. He was the
   son of David Barclay, of whom Robert testifies, that he was a favoured
   and valuable Friend, and made a happy end. See Barclay's Works in
   folio, page 907.

   Robert received the rudiments of his education in his native country,
   and having attended the best schools there, he was sent to the Scots'
   College at Paris, of which his uncle Robert was rector. Here he made so
   great proficiency in his studies, as to gain the notice and praise of
   the masters of the college. In compliance with his mother's dying
   request, his father went to Paris, and returned with him home in 1664,
   when he was about sixteen years of age. His father, during his ab-
   sence, had embraced the principles of the Society of Friends, and
   Robert, when he had attained to the age of nineteen, being convinced of
   the truth of these principles, did not hesitate openly to profess them,
   and soon became a public advocate in what he believed to be the cause
   of truth; cheerfully submitting to the indignities and imprisonments
   which were often the lot of our early Friends. In his youth, and even
   in childhood, he appears to have been favoured with the visitations of
   Divine love, by the tendering influence of which, he was fitted and
   prepared for the duties he was afterwards called to perform. For a
   particular account of these early religious impressions, the reader is
   referred to the Introduction to his treatise on Universal Love; and to
   the 7th section of the XIth Proposition of this work, pages 353-357.

   Among his other extensive labours, it may be stated, that in 1677, he
   accompanied George Fox, William Penn, and other Friends, in a religious
   visit to Holland, a service in which they were much united, as appears
   by George Fox's Journal, Vol. II. pages 235, 237.

   In 1686, by the solicitation of George Fox and other Friends, he came
   up to London, and remained there some time, actively employed in
   various ways on behalf of the Society.

   In 1690, he accompanied James Dickinson, in a religious visit to some
   parts of the north of Scotland, and soon after his return to his own
   house at Ury, he was seized with a fever, which in a short time put a
   period to his useful life, on the 3d of 8th mo. (now the 10th mo.) in
   his forty-second year.

   The estimation in which his character and writings were held by George
   Fox, who, in the Divine hand, was greatly instrumental in the founding
   and settlement of the Society of Friends, will appear from the
   following short, but comprehensive testimony, prefixed to the folio
   edition of Robert Barclays works; which being now rarely to be met
   with, the testimony is copied entire; trusting that the reader will not
   be so fastidious as to contemn the simplicity of style of this eminent
   and faithful servant.

   "A testimony concerning our dear brother in the Lord, Robert Barclay,
   who was a wise and faithful minister in Christ, and writ many precious
   books in the defence of the Truth, in English and Latin, and after
   translated into French and Dutch. He was a scholar and a man of great
   parts, and underwent many calumnies, slanders and reproaches, and
   sufferings, for the name of Christ: but the Lord gave him power over
   them all. He travelled often up and down Scotland, and in England, and
   in Holland, and Germany, and did good service for the Lord: and was a
   man of repute among men, and preacht the everlasting Gospel of Christ
   freely, turning people from darkness to light, and from the power of
   Satan to God. And his father was a noble man for the Lord and his
   truth, and died in the Lord. And after, when his son Robert had
   fulfilled his ministry and finished his testimony, he also died in the
   Lord, and is blessed, and at rest, and ceased from his labours, and his
   works follow him. Much more might be written concerning this faithful
   brother in the Lord, and pattern in the church of Christ; who was a man
   I very much loved for his labour in the truth: but I shall leave the
   rest to his countrymen; and the Lord raise up more faithful labourers
   in Christ Jesus, to stand in his place, and preserve his tender wife
   and children in the truth. Amen.

   The 13th of 9th mo. (now the 11th mo.) 1690."

   William Penn, in his excellent Preface to Robert Barclay's works,
   speaking of the Apology, says, "The book shows so much for us and
   itself too, that I need say the less; but recommend it to thy serious
   perusal, Reader, as that which may be instrumental, with God's
   blessing, to inform thy understanding, confirm thy belief, and comfort
   thy mind about the excellent things of God's kingdom."

   From the testimonies of George Fox, William Penn, Patrick Livingston,
   and Andrew Jaffrey, men who knew him well; and from his life and
   writings; the following character of Robert Barclay is faithfully
   delineated.

   "He was distinguished by strong mental powers, particularly by great
   penetration, and a sound and accurate judgment. His talents were much
   improved by a regular and classical education. It does not, however,
   appear that his superior qualifications produced that elation of mind,
   which is too often their attendant: he was meek, humble, and ready to
   allow others the merits they possessed. All his passions were under the
   most excellent government. Two of his intimate friends, in their
   character of him, declare, that they never knew him to be angry. He had
   the happiness of early perceiving the infinite superiority of religion
   to every other attainment; and Divine grace enabled him to dedicate his
   life and all that he possessed, to promote the cause of piety and
   virtue. For the welfare of his friends, he was sincerely and warmly
   concerned, and he travelled and wrote much, as well as suffered
   cheerfully, in support of the Society and the principles to which he
   had conscientiously attached himself. But this was not a blind and
   bigotted attachment. His zeal was tempered with charity; and he loved
   and respected goodness wherever he found it. His uncorrupted integrity
   and liberality of sentitiment, his great abilities, and the suavity of
   his disposition, gave him much interest with persons of rank and
   influence; and he employed it in a manner that marked the benevolence
   of his heart. He loved peace, and was often instrumental in settling
   disputes, and in producing reconciliation between contending parties.
   In the support and pursuit of what he believed to be right, he
   possessed great firmness of mind; which was early evinced in the pious
   and dutiful sentiments he expressed to his uncle, who tempted him by
   great offers to remain in France, against the desire of his father: "He
   is my father, (said he,) and he must be obeyed." All the virtues
   harmonize, and are connected with one another: this firm and resolute
   spirit in the prosecution of duty, was united with great sympathy and
   compassion towards persons in affliction and distress. They were
   consoled by his tenderness, assisted by his advice, and occasionally
   relieved by his bounty. His spiritual discernment and religious
   experience, directed by that Divine influence which he valued above all
   things, eminently qualified him to instruct the ignorant, to reprove
   the irreligious, to strengthen the feeble minded, to animate the
   advanced Christian to still greater degrees of virtue and holiness.

   In private life he was equally amiable. His conversation was cheerful,
   guarded, and instructive. He was a dutiful son, an affectionate and
   faithful husband, a tender and careful father, a kind and considerate
   master. Without exaggeration, it may be said, that piety and virtue
   were recommended by his example; and that though the period of his life
   was short, he had, by the aid of Divine grace, most wisely and happily
   improved it. He lived long enough to manifest in an eminent degree, the
   temper and conduct of a Christian, and the virtues and qualifications
   of a true minister of the Gospel."

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   Short account of the Life and Writings of Robert Barclay, published at
   Philadelphia, in 1805.

   Among Robert Barclay's other valuable works, are his "Catechism and
   Confession of Faith," first published in 1673; the "Anarchy of the
   Ranters," in 1677; and a treatise on "Universal Love," in 1777. The
   date of the address to King Charles II. prefixed to the Apology, shows
   that the first edition was published in 1675, in the 28th year of the
   Author's age, and this is corroborated by William Penn's Preface to
   Barclay's works, page 21, and by John Gough's History. From its first
   publication, it has received the unqualified approbation of the Society
   of Friends, as containing a just and correct exposition of their faith
   and principles. In reply to an inquiry of a Correspondent in the
   "Christian Observer," a periodical work published in London, in which
   some statements made by Leslie, (a writer against the society in early
   times,) have been discussed; Henry Tuke, a valued Friend, in England,
   since deceased, says, [see Christian Observer for 1804, vol. III. pages
   73, 74,] "The first publication of the work, (Barclay's Apology) was
   under the sanction of the Society; and it having passed through two or
   three editions in English, as well as some in other languages, before
   Leslie could have written the controverted passages, are circumstances
   which fix upon him a wilful misrepresentation of the Society. It may be
   proper to add, (he continues) that it was first printed in Latin; has
   since passed through eight editions in English, under the sanction of
   the Society, besides one printed in Dublin, and another at Birmingham,
   by Baskerville. It has likewise undergone three editions in German, two
   in Dutch, two in French, one in Spanish, and one in Danish; also a
   second edition in Latin. All or most of these in foreign languages,
   have likewise been at the direction and expense of the Society; and a
   year never elapses without a public recognition of the work by the
   Society at large, by reading over a list of books in their Annual
   Meetings, in order to consider of the republishing of such as are
   nearly out of print. Nor is this all; it is a book, as far as my
   knowledge extends, the only book which has been given by the Society to
   many of the public libraries in Europe, as well as to some sovereigns
   and ambassadors, for conveying a correct information of their
   principles, and for counteracting those misrepresentations with which
   adversaries, such as Leslie, have endeavoured to impress the public
   mind."

   By this account, it appears that to the time when H. Tuke wrote, 1804,
   twenty-one editions of the Apology had been published in Europe. Four
   or five editions of the work have also been printed in America. It has
   twice been published under the sanction of the Yearly Meeting of
   Friends in New England, viz. in 1728, when an edition of one thousand
   copies was printed, by the direction of the Meeting, under the care of
   a committee appointed for that purpose; and again in 1774, the printing
   of another edition having been proposed, it is stated in the minute
   then made, that the proposal was unanimously approved by the Meeting,
   and a Committee appointed to superintend the printing, and correct the
   press.

   Friends having thus, at different times, and in various parts of the
   world, united in their approbation of the work, this circumstance, it
   is thought, will be sufficient to convince a candid public, that as a
   Society, they have been uniform and consist- ent in their religious
   profession as to doctrine. This uniform sanction of the Society,
   together with the acknowledged piety of the author, as well as the
   intrinsic value of the work itself, will, it is confidently trusted,
   secure for it a candid perusal. The design of the author in its first
   publication, was undoubtedly, the promotion of the cause of Truth and
   Righteousness in the earth. If this great cause shall be further
   promoted by its more extensive circulation, the sincere desire of the
   present publishers will be realized.
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  TO

                                  CHARLES II.

KING OF GREAT BRITAIN,

    AND

THE DOMINIONS THEREUNTO BELONGING:

                                ROBERT BARCLAY,

   A servant of Jesus Christ, called of God to the Dispensation of the
   Gospel now again revealed, and, after a long and dark night of
   Apostacy, commanded to be preached to all nations, wisheth health and
   salvation.

   As the condition of kings and princes placeth them in a station more
   obvious to the view and observation of the world, than that of other
   men, of whom, as Cicero observes, neither any word or action can be
   obscure; so are those kings, during whose appearance upon the stage of
   this world it pleaseth the Great King of kings singularly to make known
   unto men the wonderful steps of his unsearchable providence, more
   signally observed, and their lives and actions more diligently
   remarked, and inquired into by posterity; especially if those things be
   such as not only relate to the outward transactions of this world, but
   also are signalized by the manifestation or revelation of the knowledge
   of God in matters spiritualand religious. These are the things that
   rendered the lives of Cyrus, Augustus Caesar, and Constantine the Great
   in former times, and of Charles the Fifth, and some other modern
   princes in these last ages, so considerable.

   But among all the transactions which it hath pleased God to permit, for
   the glory of his power, and the manifestation of his wisdom and
   providence, no age furnisheth us with things so strange and marvellous,
   whether with respect to matters civil or religious, as these that have
   fallen out within the compass of thy time; who, though thou be not yet
   arrived at the fiftieth year of thy age, hast yet been a witness of
   stranger things than many ages before produced. So that whether we
   respect those various troubles wherein thou foundest thyself engaged
   while scarce got out of thy infancy; the many different afflictions
   wherewith men of thy circumstances are often unacquainted; the strange
   and unparalleled fortune that befel thy father; thy own narrow escape,
   and banishment following thereupon, with the great improbability of thy
   ever returning, at least without very much pains and tedious
   combatings; or finally the incapacity thou wert under to accomplish
   such a design, considering the strength of those that had possessed
   themselves of thy throne, and the terror they had inflicted upon
   foreign states; and yet that, after all this, thou shouldest be
   restored without stroke of sword, the help or assistance of foreign
   states, or the contrivance and work of human policy; all these do
   sufficiently declare that it is the Lord's doing; which, as it is
   marvellous in our eyes, so it will justly be a matter of wonder and
   astonishment to generations to come; and may sufficiently serve, if
   rightly observed, to confute and confound that Atheism wherewith this
   age doth so much abound. As the vindication of the liberty of
   conscience (which thy father, by giving way to the importunate clamours
   of the clergy, the answering and fulfilling of whose unrighteous wills
   has often proved hurtful and pernicious to princes, sought in some part
   to restrain) was a great occasion of those troubles and revolutions; so
   the pretence of conscience was that which carried it on, and brought it
   to that pitch it came to. And though no doubt some that were engaged in
   that work designed good things, at least in the beginning, albeit
   always wrong in the manner they took to accomplish it, viz. by carnal
   weapons; yet so soon as they had tasted the sweets of the possessions
   of them they had turned out, they quickly began to do those things
   themselves for which they had accused others. For their hands were
   found full of oppression, and they hated the reproof of instruction,
   which is the way of life; and they evilly entreated the messengers of
   the Lord, and caused his prophets to be beaten and imprisoned, and
   persecuted his people, whom he had called and gathered out from among
   them, whom he had made to beat their swords into plough-shares, and
   their spears into pruning-hooks, and not to learn carnal war any more:
   but he raised them up, and armed them with spiritual weapons, even with
   his own Spirit and power, whereby they testified in the streets and
   highways, and public markets and synagogues, against the pride, vanity,
   lusts, and hypocrisy of that generation, who were righteous in their
   own eyes, though often cruelly entreated therefor: and they faithfully
   prophesied and foretold them of their judgment and downfal, which came
   upon them, as by several warnings and epistles delivered to Oliver and
   Richard Cromwell, the parliament, and other then powers, yet upon
   record, doth appear.

   And after it pleased God to restore thee, what oppressions, what
   banishments, and evil entreatings they have met with, by men pretending
   thy authority, and cloaking their mischief with thy name, is known to
   most men in this island; especially in England, where there is scarce a
   prison that hath not been filled with them, nor a judge before whom
   they have not been haled; though, they could never yet be found guilty
   of any thing that might deserve that usage. Therefore the sense of
   their innocency did no doubt greatly contribute to move thee, three
   years ago, to cause some hundreds of them to be set at liberty: for
   indeed their sufferings are singular, and obviously distinguishable
   from all the rest of such as live under thee in these two respects.

   First, In that among all the plots contrived by others against thee
   since thy return into Britain, there was never any, owned of that
   people, found or known to be guilty, (though many of them have been
   taken and imprisoned upon such kind of jealousies,) but were always
   found innocent and harmless, as became the followers of Christ; not
   coveting after, nor contending for, the kingdoms of this world, but
   subject to every ordinance of man, for conscience' sake.

   Secondly, In that in the hottest times of persecution, and the most
   violent prosecution of those laws made against meetings, being clothed
   with innocency, they have boldly stood to their testimony for God,
   without creeping into holes or corners, or once hiding themselves, as
   all other Dissenters have done; but daily met, according to their
   custom, in the public places appointed for that end; so that none of
   thy officers can say of them, that they have surprised them in a
   corner, overtaken them in a private conventicle, or catched them
   lurking in their secret chambers; nor needed they to send out spies to
   get them, whom they were sure daily to find in their open assemblies,
   testifying for God and his truth.

   By which those who have an eye to see, may observe their Christian
   patience and courage, constancy and suffering joined in one, more than
   in any other people that differ from them, or oppose them. And yet, in
   the midst of those troubles, thou canst bear witness, that as on the
   one part they never sought to detract from thee, or to render thee and
   thy government odious to the people, by nameless and scandalous
   pamphlets and libels; so on the other hand they have not spared to
   admonish, exhort, and reprove thee; and have faithfully discharged
   their consciences towards thee, without flattering words, as ever the
   true prophets in ancient times used to do to those kings and princes,
   under whose power violence and oppression was acted.

   And although it is evident by experience to be most agreeable both to
   divine truth and human policy, to allow every one to serve God
   according to their consciences, nevertheless those other sects, who for
   the most part durst not peep out in the times of persecution, while
   these innocent people stood bold and faithful, do now combine in a
   joint confederacy, notwithstanding all the former janglings and
   contentions among themselves, to render us odious; seeking unjustly to
   wrest our doctrine and words, as if they were both inconsistent with
   Christianity and civil society: so that to effectuate this their work
   of malice against us, they have not been ashamed to take the help, and
   commend the labours, of some invidious Socinians against us. So do
   Herod and Pontius Pilate agree to crucify Christ.

   But our practice, known to thee by good experience to be more
   consistent with Christianity and civil society, and the peace and
   welfare of this island, than that of those who thus accuse us, doth
   sufficiently guard us against this calumny; and we may indeed appeal to
   the testimony of thy conscience, as a witness for us in the face of the
   nations.

   These things moved me to present the world with a brief, but true
   account of this people's principles, in some short theological
   propositions; which, according to the will of God, proving successful,
   beyond my expectation, to the satisfaction of several, and to the
   exciting in many a desire of being farther informed concerning us, as
   being every where evil spoken of; and likewise meeting with public
   opposition by some, as such will always do, so long as the devil rules
   in the children of disobedience; I was thereby farther engaged, in the
   liberty of the Lord, to present to the world this apology of the truth
   held by those people: which, because of thy interest in them, and
   theirs in thee, as having first appeared, and mostly increased, in
   these nations under thy rule, I make bold to present unto thee.

   Thou knowest, and hast experienced their faithfulness towards their
   God, their patience in suffering, their peaceableness towards the king,
   their honesty, plainness and integrity in their faithful warnings and
   testimonies to thee; and if thou wilt allow thyself so much time as to
   read this, thou mayest find how consonant their principles are both to
   scripture, truth, and right reason. The simplicity of their behaviour,
   the generality of their condition, as being poor men and illiterate;
   the manner of their procedure, being without the wisdom and policy of
   this world; hath made many conclude them fools and madmen, and neglect
   them, as not being capable of reason. But though it be to them as their
   crown, thus to be esteemed of the wise, the great, and learned of this
   world, and though they rejoice to be accounted fools for Christ's sake;
   yet of late some, even such who in the world's account are esteemed
   both wise and learned, begin to judge otherwise of them, and find that
   they hold forth things very agreeable both to scripture, reason, and
   true learning.

   As it is inconsistent with the truth I bear, so it is far from me to
   use this epistle as an engine to flatter thee, the usual design of such
   works; and therefore I can neither dedicate it to thee, nor crave thy
   patronage, as if thereby I might have more confidence to present it to
   the world, or be more hopeful of its success. To God alone I owe what I
   have, and that more immediately in matters spiritual; and therefore to
   him alone, and to the service of his truth, I dedicate whatever work he
   brings forth in me; to whom only the praise and honour appertain, whose
   truth needs not the patronage of worldly princes; his arm and power
   being that alone by which it is propagated, established, and confirmed.
   But I found it upon my spirit to take occasion to present this book
   unto thee; that as thou hast been often warned by several of that
   people, who are inhabitants of England; so thou mayest not want a
   seasonable advertisement from a member of thy ancient kingdom of
   Scotland; and that thou mayest know, which I hope thou wilt have no
   reason to be troubled at, that God is raising up and increasing that
   people in this nation. And the nations shall also hereby know, that the
   truth we profess is not a work of darkness, nor propagated by stealth;
   and that we are not ashamed of the gospel of Christ, because we know it
   to be the power of God unto salvation; Rom 1:16 and that we are no ways
   so inconsistent with government, nor such disturbers of the peace, as
   our enemies, by traducing us, have sought to make the world believe we
   are: for which to thee I dare appeal, as a witness of our peaceableness
   and Christian patience.

   Generations to come shall not more admire that singular step of Divine
   Providence, in restoring thee to thy throne, without outward bloodshed,
   than they shall admire the increase and progress of this truth, without
   all outward help, and against so great opposition; which shall be none
   of the least things rendering thy memory remarkable. God hath done
   great things for thee; he hath sufficiently shown thee, that it is by
   him princes rule, and that he can pull down and set up at his pleasure.
   He hath often faithfully warned thee by his servants, since he restored
   thee to thy royal dignity, that thy heart might not wax wanton against
   him, to forget his mercies and providences towards thee; whereby he
   might permit thee to be soothed up, and lulled asleep in thy sins, by
   the flattering of court-parasites, who, by their fawning, are the ruin
   of many princes.

   There is no king in the world, who can so experimentally testify of
   God's providence and goodness; neither is there any who rules so many
   free people, so many true Christians: which thing renders thy
   government more honourable, thyself more considerable, than the
   accession of many nations, filled with slavish and superstitious souls.

   Thou hast tasted of prosperity and adversity; thou knowest what it is
   to be banished thy native country, to be over-ruled, as well as to
   rule, and sit upon the throne; and being oppressed, thou hast reason to
   know how hateful the oppressor is both to God and man: If after all
   these warnings and advertisements, thou dost not turn unto the Lord
   with all thy heart, but forget him, who remembered thee in thy
   distress, and give up thyself to follow lust and vanity; surely great
   will be thy condemnation.

   Against which snare as well as the temptation of those that may or do
   feed thee, and prompt thee to evil, the most excellent and prevalent
   remedy will be, to apply thyself to that Light of Christ, which shineth
   in thy conscience, which neither can nor will flatter thee, nor suffer
   thee to be at ease in thy sins; but doth and will deal plainly and
   faithfully with thee, as those that are followers thereof have also
   done.

   GOD Almighty, who hath so signally hitherto visited thee with his love,
   so touch and reach thy heart, ere the clay of thy visitation be
   expired, that thou mayest effectually turn to him, so as to improve thy
   place and station for his name. So wisheth, so prayeth,

   Thy faithful friend and subject,

   Robert Barclay.

   From Ury, in my native country
   of Scotland, the 26th of the
   month called November, in the
   year MDCLXXV.
     __________________________________________________________________

   R. B. Unto the Friendly Reader wisheth Salvation.

   FORASMUCH as that, which above all things I propose to myself, is to
   declare and defend the truth, for the service whereof I have given up
   and devoted myself, and all that is mine; therefore there is nothing
   which for its sake (by the help and assistance of God) I may not
   attempt. And in this confidence, I did some time ago publish certain
   propositions of divinity, comprehending briefly the chief principles
   and doctrines of truth; which appearing not unprofitable to some, and
   being beyond my expectation well received by many, though also opposed
   by some envious ones, did so far prevail, as in some part to remove
   that false and monstrous opinion, which lying fame, and the malice of
   our adversaries, had implanted in the minds of some, concerning us and
   our doctrines.

   In this respect it seemed to me not fit to spare my pains and labour;
   and therefore, being actuated by the same Divine Spirit, and the like
   intention of propagating the truth, by which I published the
   propositions themselves, I judged it meet to explain them somewhat more
   largely at this time, and defend them by certain arguments.

   Perhaps my method of writing may seem not only different, but even
   contrary, to that which is commonly used by the men called divines,
   with which I am not concerned: inasmuch as I confess myself to be not
   only no imitator and admirer of the school-men, but an opposer and
   despiser of them as such, by whose labour I judge the Christian
   religion to be so far from being bettered, that it is rather destroyed.
   Neither have I sought to accommodate this my work to itching ears, who
   desire rather to comprehend in their heads the sublime notions of
   truth, than to embrace it in their hearts: for what I have written
   comes more from my heart than from my head; what I have heard with the
   ears of my soul, and seen with my inward eyes, and my hands have
   handled of the Word of Life, and what hath been inwardly manifested to
   me of the things of God, that do I declare; not so much regarding the
   eloquence and excellency of speech, as desiring to demonstrate the
   efficacy and operation of truth; and if I err sometimes in the former,
   it is no great matter; for I act not here the Grammarian, or the
   Orator, but the Christian; and therefore in this I have followed the
   certain rule of the Divine Light, and of the Holy Scriptures.

   And to make an end; what I have written, is written not to feed the
   wisdom and knowledge, or rather vain pride of this world, but to starve
   and oppose it, as the little preface prefixed to the propositions doth
   show; which, with the title of them, is as followeth.
     __________________________________________________________________

THESES THEOLOGICAE.

   ======

  TO

                                  THE CLERGY,

   OF WHAT SORT SOEVER,

  UNTO WHOSE HANDS THESE MAY COME;

   BUT MORE PARTICULARLY

   To the Doctors, Professors, and Students of Divinity in the
   Universities and Schools of Great Britain, whether Prelatical,
   Presbyterian, or any other;

   ROBERT BARCLAY,

   A Servant of the Lord God, and one of those who in derision are called
   Quakers, wisheth unfeigned Repentance, unto the Acknowledgment of the
   Truth.

   Friends,

   Unto you these following propositions are offered; in which, they being
   read and considered in the fear of the Lord, you may perceive that
   simple, naked truth, which man by his wisdom hath rendered so obscure
   and mysterious, that the world is even burthened with the great and
   voluminous tractates which are made about it, and by their vain
   jangling and commentaries, by which it is rendered a hundred-fold more
   dark and intricate than of itself it is: which great learning, (so
   accounted of,) to wit, your school-divinity, (which taketh up almost a
   man's whole life-time to learn,) brings not a whit nearer to God,
   neither makes any man less wicked, or more righteous than he was.
   Therefore hath God laid aside the wise and learned, and the disputers
   of this world; and hath chosen a few despicable and unlearned
   instruments, (as to letter-learning,) as he did fishermen of old, to
   publish his pure and naked truth, and to free it of those mists and
   fogs wherewith the clergy hath clouded it, that the people might admire
   and maintain them. And among several others, whom God bath chosen to
   make known these things, (seeing I also have received, in measure,
   grace to be a dispenser of the same Gospel,) it seemed good unto me,
   according to my duty, to offer unto you these propositions; which,
   though short, yet are weighty, comprehending much, and declaring what
   the true ground of knowledge is, even of that knowledge which leads to
   Life Eternal; which is here witnessed of, and the testimony thereof
   left unto the Light of Christ in all your consciences.

   Farewell.

   R. B.
     __________________________________________________________________

THE FIRST PROPOSITION.

   Concerning the true Foundation of Knowledge.

   Seeing the height of all happiness is placed in the true knowledge of
   God, (This is life eternal, to know thee the only true God, and Jesus
   Christ whom thou has sent,) [1] the true and right understanding of
   this foundation and ground of knowledge, is that which is most
   necessary to be known and believed in the first place.
     __________________________________________________________________

   [1] John xvii. 3.
     __________________________________________________________________

THE SECOND PROPOSITION.

   Concerning Immediate Revelation.

   Seeing no man knoweth the Father but the Son, and he to whom the Son
   revealeth him; [2] and seeing the revelation of the Son is in and by
   the Spirit; therefore the testimony of the Spirit is that alone by
   which the true knowledge of God hath been, is, and can be only
   revealed; who as, by the moving of his own Spirit, he converted the
   chaos of this world into that wonderful order wherein it was in the
   beginning, and created man a living soul, to rule and govern it, so by
   the revelation of the same Spirit he hath manifested himself all along
   unto the sons of men, both patriarchs, prophets, and apostles; which
   revelations of God by the Spirit, whether by outward voices, and
   appearances, dreams, or inward objective manifestations in the heart,
   were of old the formal object of their faith, and remain yet so to be;
   since the object of the saints' faith is the same in all ages, though
   set forth under divers administrations. Moreover, these divine inward
   revelations, which we make absolutely necessary for the building up of
   true faith, neither do nor can ever contradict the outward testimony,
   of the scriptures, or right and sound reason. Yet from hence it will
   not follow, that these divine revelations are to be subjected to the
   examination, either of the outward testimony of the scriptures, or of
   the natural reason of man, as to a more noble or certain rule or
   touchstone: for this divine revelation, and inward illumination, is
   that which is evident and clear of itself, forcing, by its own evidence
   and clearness, the well-disposed understanding to assent, irresistibly
   moving the same thereunto; even as the common principles of natural
   truths move and incline the mind to a natural assent: as, that the
   whole is greater than its part; that two contradictory sayings cannot
   be both true, nor both false; which is also manifest, according to our
   adversaries' principle, who (supposing the possibility of inward divine
   revelations) will nevertheless confess with us, that neither scripture
   nor sound reason will contradict it: and yet it will not follow,
   according to them, that the scripture, or sound reason, should be
   subjected to the examination of the divine revelations in the heart.
     __________________________________________________________________

   [2] Mat. xi. 27.
     __________________________________________________________________

THE THIRD PROPOSITION.

   Concerning the Scriptures.

   From these revelations of the Spirit of God to the saints, have
   proceeded the scriptures of truth, which contain, 1. A faithful
   historical account of the actings of God's people in divers ages, with
   many singular and remarkable providences attending them. 2. A
   prophetical account of several things, whereof some are already past,
   and some yet to come. 3. 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 uponsundry 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. Nevertheless, as that which giveth 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: [3] therefore,
   according to the scriptures, the Spirit is the first and principal
   leader. And seeing we do therefore receive and believe the scriptures,
   because they proceeded from the Spirit; therefore also the Spirit is
   more originally and principally the rule, according to that received
   maxim in the schools, Propter quod unumquodque est tale, illud ipsum
   est magis tale. Englished thus: That for which, a thing is such, that
   thing itself is more such.
     __________________________________________________________________

   [3] John xvi. 13. Rom. viii. 14.
     __________________________________________________________________

THE FOURTH PROPOSITION.

   Concerning the Condition of Man in the Fall.

   All Adam's posterity (or mankind) both Jews and Gentiles, [4] 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,
   and is subject unto the power, nature, and seed of the serpent, which
   he sows in men's hearts, while they abide in this natural and corrupted
   state; from whence it comes, that not their words and deeds only, 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; for they are by nature the children of wrath, who
   walk according to the power of the prince of the air. [5]
     __________________________________________________________________

   [4] Rom. v. 12, 15.

   [5] Eph. ii. 1.
     __________________________________________________________________

FIFTH AND SIXTH PROPOSITIONS.

   Concerning the Universal Redemption by Christ, and also the Saving and
   Spiritual Light, wherewith every man is enlightened.
     __________________________________________________________________

THE FIFTH PROPOSITION.

   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 should be saved; who enlighteneth every man that cometh into the
   world, and maketh manifest all things that are reproveable, and
   teacheth all temperance, righteousness, and godliness: [6] and this
   light enlighteneth the hearts of all in a day, [7] in order to
   salvation, if not resisted: nor is it less universal than the seed of
   sin, being the purchase of his death, who [8]
     __________________________________________________________________

   [6] Ezek. xviii. 23., Isa. xlix. 6., John iii. 16. & i. 9., Tit. ii.
   11., Eph. v. 13., Heb. ii. 9.

   [7] Pro tempore, for a time.

   [8] tasted death for every man; for as in Adam all die, even so in
   Christ shall all be made alive.">1 Cor. iv. 22.
     __________________________________________________________________

THE SIXTH PROPOSITION.

   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 makes use of, to manifest the doctrine and
   history of Christ's passion, unto such who (living in those places of
   the world where the outward preaching of the gospel is unknown) have
   well improved the first and common grace; for hence it well follows,
   that as some of the old philosophers might have been saved, so also may
   now 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, a
   manifestation whereof is given to every man to profit withal. [9] This
   certain doctrine then being received (to wit) 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 Christ hath tasted death for every man; [10]
   not only for all kinds of men, as some vainly talk, but for every one,
   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 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 then have 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 the obtaining 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 comes into the world, which is excellently and evidently held
   forth in these scriptures, Gen. vi. 3.
   Deut. xxx. 14.
   John i. 7, 8, 9.
   Rom. x. 8.
   Tit. ii. 11.
     __________________________________________________________________

   [9] 1 Cor. xiii. 7.

   [10] Heb. ii. 9.
     __________________________________________________________________
     __________________________________________________________________

THE SEVENTH PROPOSITION.

   Concerning Justification.

   As many as resist not this light, but receive the same, in them is
   produced an holy, pure, and spiritual birth, bringing forth holiness,
   righteousness, purity, and all these other blessed fruits which are
   acceptable to God; by which holy birth (to wit, Jesus Christ formed
   within us, and working his works in us) as we are sanctified, so are we
   justified in the sight of God, according to the apostle's words, [11]
   But ye are washed, but ye are sanctified, but ye are justified in the
   name of the Lord Jesus, and by the Spirit of our God. Therefore it is
   not by our works wrought in our will, nor yet by good works, considered
   as of themselves, but by Christ, who is both the gift and the giver,
   and the cause producing the effects in us; who, as he hath reconciled
   us while we were enemies, doth also in his wisdom save us, and justify
   us after this manner, as with the same apostle elsewhere, According to
   his mercy he saved us, by the washing of regeneration, and the renewing
   of the Holy Ghost. [12]
     __________________________________________________________________

   [11] 1 Cor. vi. 11.

   [12] Tit. iii. 5.
     __________________________________________________________________

THE EIGHTH PROPOSITION.

   Concerning Perfection.

   In whom this holy and pure birth is fully brought forth, the body of
   death and sin comes to be crucified and removed, and their hearts
   united and subjected unto the truth, so as not to obey any suggestion
   or temptation of the evil one, but to be free from actual sinning, and
   transgressing of the law of God, and in that respect perfect. Yet doth
   this perfection still admit of a growth; and there remaineth a
   possibility of sinning, where the mind doth not most diligently and
   watchfully attend unto the Lord. [13]
     __________________________________________________________________

   [13] Rom. vi. 14., Id. viii. 13., Id. vi. 2.,18. 1 John iii. 6.
     __________________________________________________________________

THE NINTH PROPOSITION.

   Concerning Perseverance, and the possibility of falling from Grace.

   Although this gift, and inward grace of God, be sufficient to work out
   salvation, yet in those in whom it is resisted, it both may and doth
   become their condemnation. Moreover, in whom it hath wrought in part,
   to purify and sanctify them, in order to their further perfection, by
   disobedience such may fall from it, and turn it to wantonness, making
   shipwreck of faith; and after having tasted of the heavenly gift, and
   been made partakers of the Holy Ghost, again fall away. [14] Yet such
   an increase and stability in the truth may in this life, be attained,
   from which there cannot be a total apostacy.
     __________________________________________________________________

   [14] 1 Tim. i. 6., Heb. vi. 4, 5, 6.
     __________________________________________________________________

THE TENTH PROPOSITION.

   Concerning the Ministry.

   As by this gift, or light of God, all true knowledge in things
   spiritual is received and revealed; so by the same, as it is manifested
   and received in the heart by the strength and power thereof; every true
   minister of the gospel is ordained, prepared and supplied in the work
   of the ministry: and by the leading, moving, and drawing hereof, ought
   every evangelist and Christian pastor to be led and ordered in his
   labour and work of the gospel, both as to the place where, as to the
   persons to whom, and as to the times when he is to minister. Moreover,
   those who have this authority may and ought to preach the gospel,
   though without human commission or literature; as on the other hand,
   those who want the authority of this divine gift, however learned or
   authorized by the commissions of men and churches, are to be esteemed
   but as deceivers, and not true ministers of the gospel. Also, who have
   received this holy and unspotted gift, as they have freely received, so
   are they freely to give, [15] without hire or bargaining, far less to
   use it as a trade to get money by it: yet if God hath called any from
   their employments, or trades, by which they acquire their livelihood,
   it may be lawful for such (according to the liberty which they feel
   given them in the Lord) to receive such temporals (to wit, what may be
   needful to them for meat and clothing) as are freely given them by
   those to whom they have communicated spirituals.
     __________________________________________________________________

   [15] Mat. x. 8.
     __________________________________________________________________

THE ELEVENTH PROPOSITION.

   Concerning Worship.

   All true and acceptable worship to God is offered in the inward and
   immediate moving and drawing of his own Spirit, which is neither
   limited to places, times, or persons; for though we be to worship him
   always, in that we are to fear before him, yet as to the outward
   signification thereof in prayers, praises, or preachings, we ought not
   to do it where and when we will, but where and when we are moved
   thereunto by the secret inspirations of his Spirit in our hearts, which
   God heareth and accepteth of, and is never wanting to move us
   thereunto, when need is, of which he himself is the alone proper judge.
   All other worship then, both praises, prayers, and preachings, which
   man sets about in his own will, and at his own appointment, which he
   can both begin and end at his pleasure, do or leave undone as himself
   sees meet, whether they be a prescribed form, as a liturgy, or prayers
   conceived extemporarily, by the natural strength and faculty of the
   mind, they are all but superstitions, will-worship, and abominable
   idolatry in the sight of God; which are to be denied, rejected, and
   separated from, in this day of his spiritual arising: however it might
   have pleased him (who winked at the times of ignorance, with respect to
   the simplicity and integrity of some, and of his own innocent seed,
   which lay as it were buried in the hearts of men, under the mass of
   superstition) to blow upon the dead and dry bones, and to rake some
   breathings, and answer them, and that until the day should more clearly
   dawn and break forth. [16]
     __________________________________________________________________

   [16] Ezek. 13., Mat. x. 20, Acts ii. 4.; xviii. 5., John iii. 6.; iv.
   21., Jude xix., Acts xvii. 23.
     __________________________________________________________________

THE TWELFTH PROPOSITION.

   Concerning Baptism.

   As there is one Lord and one faith, so there is one baptism; which is
   not the putting away of the filth of the flesh, but the answer of a
   good conscience before God, by the resurrection of Jesus Christ. [17]
   And this baptism is a pure and spiritual thing, to wit, the baptism of
   the spirit and fire, by which we are buried with him, that being washed
   and purged from our sins, we may walk in newness of life; [18] of which
   the baptism of John was a figure, which was commanded for a time, and
   not to continue forever. As to the baptism of infants, it is a mere
   human tradition, for which neither precept nor practice is to be found
   in all the scripture.
     __________________________________________________________________

   [17] Eph. iv. 5., 1 Pet. iii. 21, Rom. vi. 4., Gal. iii. 27., Col. ii.
   12., John iii. 30.

   [18] 1 Cor. i. 17.
     __________________________________________________________________

THE THIRTEENTH PROPOSITION.

   Concerning the Communion, or Participation of the Body and Blood of
   Christ.

   The communion, of the body and blood of Christ is inward and spiritual,
   [19] which is the participation of his flesh and blood, by which the
   inward man [20] is daily nourished in the hearts of those in whom
   Christ dwells; of which things the breaking of bread by Christ with his
   disciples was a figure, which they even used in the church for a time,
   who had received the substance, for the cause of the weak; even as
   abstaining from things strangled and from blood; the washing one
   another's feet; and the anointing of the sick with oil; all which are
   commanded with no less authority and solemnity than the former; yet
   seeing they are but the shadows of better things, they cease in such as
   have obtained the substance. [21]
     __________________________________________________________________

   [19] 1 Cor. x. 16, 17.

   [20] John vi. 32, 33, 35., 1 Cor. v. 8.

   [21] Acts xv. 20., John xiii. 14, James v. 14
     __________________________________________________________________

THE FOURTEENTH PROPOSITION.

   Concerning the Power of the Civil Magistrate, in matters purely
   Religious, and pertaining to the Conscience.

   Since God hath assumed to himself the power and dominion of the
   conscience, who alone can rightly instruct and govern it, therefore it
   is not lawful for any whatsoever, by virtue of any authority or
   principality they bear in the government of this world, to force the
   consciences of others; and therefore all killing, banishing, fining,
   imprisoning, and other such things, which men are afflicted with, for
   the alone exercise of their conscience, or difference in worship or
   opinion, proceedeth from the spirit of Cain, the murderer, and is
   contrary to the truth; provided always, that no man, under the pretence
   of conscience, prejudice his neighbour in his life or estate; or do any
   thing destructive to, or inconsistent with human society; in which case
   the law is for the transgressor, and justice to be administered upon
   all, without respect of persons. [22]
     __________________________________________________________________

   [22] Luk ix. 55, 56., Mat. vii. 12, 29., Tit. iii. 10.
     __________________________________________________________________

THE FIFTEENTH PROPOSITION.

   Concerning Salutations and Recreations, &c.

   [23] Seeing the chief end of all religion is to redeem man from the
   spirit and vain conversation of this world and to lead into inward
   communion with God, before whom, if we fear always, we are accounted
   happy; therefore all the vain customs and habits thereof, both in word
   and deed, are to be rejected and forsaken by those who come to this
   fear; such as the taking off the hat to a man, the bowings and
   cringings of the body, and suchother salutations of that kind, with all
   the foolish and superstitious formalities attending them; all which man
   has invented in his degenerate state, to feed his pride in the vain
   pomp and glory of this world; as also the unprofitable plays, frivolous
   recreations, sportings and gamings, which are invented to pass away the
   precious time, and divert the mind from the witness of God in the
   heart, and from the living sense of his fear, and from that evangelical
   Spirit wherewith Christians ought to be leavened, and which leads into
   sobriety, gravity, and godly fear; in which, as we abide, the blessing
   of the Lord is felt to attend us in those actions in which we are
   necessarily engaged, in order to the taking care for the sustenance of
   the outward man.
     __________________________________________________________________

   [23] Eph. v. 11., 1 Pet. i. 14., John v. 44., Jer. x. 3., Acts x. 26.,
   Mat. xv. 13., Col. ii. 8.
     __________________________________________________________________
     __________________________________________________________________

   AN

   APOLOGY

   FOR THE

   TRUE CHRISTIAN DIVINITY.

   ____________________________
     __________________________________________________________________

   PROPOSITION I.

   Concerning the true Foundation of Knowledge.

   Seeing the height of all happiness is placed in the true knowledge of
   God, (This is life eternal, to know thee the only true God, and Jesus
   Christ whom thou hast sent,) the true and right understanding of this
   foundation and ground of knowledge, is that which is most necessary to
   be known and believed in the first place. [24]

   HE that desireth to acquire any art or science, seeketh first those
   means by which that art or science is obtained. If we ought to do so in
   things natural and earthly, how much more then in spiritual? In this
   affair then should our inquiry be the more diligent, because he that
   errs in the entrance is not so easily brought back again into the right
   way; he that misseth his road from the beginning of his journey, and is
   deceived in his first marks, at his first setting forth, the greater
   his mistake is, the more difficult will be his entrance into the right
   way.

   [25] Thus when a man first proposeth to himself the knowledge of God,
   from a sense of his own unworthiness, and from the great weariness of
   his mind, occasioned by the secret checks of his con-science, and the
   tender, yet real glances of God's light upon his heart; the earnest
   desires he has to be redeemed from his present trouble, and the fervent
   breathings he has to be eased of his disordered passions and lusts, and
   to find quietness and peace in the certain knowledge of God, and in the
   assurance of his love and good-will towards him, make his heart tender,
   and ready to receive any impression; and so (not having then a distinct
   discerning) through forwardness embraceth any thing that brings present
   ease. If either through the reverence he bears to certain persons, or
   from the secret inclination to what doth comply with his natural
   disposition, he fall upon any principles or means, by which he
   apprehends he may come to know God, and so doth centre himself, it will
   be hard to remove him thence again, how wrong soever they may be: for
   the first anguish being over, he becomes more hardy; and the enemy
   being near, creates a false peace, and a certain confidence, which is
   strengthened by the mind's unwillingness to enter again into new
   doubtfulness, or the former anxiety of a search.

   [26] This is sufficiently verified in the example of the Pharisees and
   Jewish Doctors, who most of all resisted Christ, disdaining to be
   esteemed ignorant; for this vain opinion they had of their knowledge
   hindered them from the true knowledge; and the mean people, who were
   not so much pre-occupied with former principles, nor conceited of their
   own knowledge, did easily believe. Wherefore the Pharisees upbraid
   them, saying, Have any of the Rulers or Pharisees believed on him? But
   this people, which know not the law, are accursed. [27] This is also
   abundantly proved by the experience of all such, as being secretly
   touched with the call of God's grace unto them, do apply themselves to
   false teachers, where the remedy proves worse than the disease; because
   instead of knowing God, or the things relating totheir salvation
   aright, they drink in wrong opinions of him; from which it is harder to
   be disentangled, than while the soul remains a blank, or Tabula rasa.
   For they that conceit themselves wise, are worse to deal with than they
   that are sensible of their ignorance. Nor hath it been less the device
   of the devil, the great enemy of mankind, to persuade men into wrong
   notions of God, than to keep them altogether from acknowledging him;
   the latter taking with few, because odious; but the other having been
   the constant ruin of the world: for there hath scarce been a nation
   found, but hath had some notions or other of religion; so that not from
   their denying any Deity, but from their mistakes and misapprehensions
   of it, hath proceeded all the idolatry and superstition of the world;
   yea, hence even atheism itself hath proceeded: for these many and
   various opinions of God and religion, being so much mixed with the
   guessings and uncertain judgments of men, have begotten in many the
   opinion, That there is no God at all. This, and much more that might be
   said, may show how dangerous it is to miss in this first step: All that
   come not in by the right door, are accounted as thieves and robbers.

   Again, how needful and desirable that knowledge is, which brings life
   eternal, Epictetus showeth, [28] saying excellently well, cap. 38. ithi
   hoti to Kuriotaton, &c. Know, that the main foundation of piety is
   this, to have orthas hupolepseis, right opinions and apprehensions of
   God.

   This therefore I judged necessary, as a first principle, in the first
   place, to affirm; and I suppose will not need much farther explanation
   or defence, as being generally acknowledged by all (and in these things
   that are without controversy I love to be brief) as that which will
   easily commend itself to every man's reason and conscience; and
   therefore I shall proceed to the next proposition; which,though it be
   nothing less certain, yet by the malice of satan, and ignorance of
   many, comes far more under debate.
     __________________________________________________________________

   [24] John xvii. 3

   [25] The way to the true knowledge of God

   [26] Jewish Doctors and Pharisees resist Christ.

   [27] John vii. 48, 49

   [28] Epictetus
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   PROPOSITION II.

   Of Immediate Revelation.

   [29] Seeing no man knoweth the Father but the Son, and he to whom the
   Son revealeth him; and seeing the revelation of the Son is in and by
   the Spirit; therefore the testimony of the Spirit is that alone by
   which the true knowledge of God hath been, is, and can be only
   revealed; who as, by the moving of his own Spirit, he disposed the
   chaos of this world into that wonderful order in which it was in the
   beginning, and created man a living soul, to rule and govern it, so by
   the revelation of the same Spirit he hath manifested himself all along
   unto the sons of men, both patriarchs, prophets, and apostles; which
   revelations of God by the Spirit, whether by outward voices and
   appearances, dreams, or inward objective manifestations in the heart,
   were of old the formal object of their faith, and remain yet so to be;
   since the object of the saints' faith is the same in all ages, though
   held forth under divers administrations. Moreover, these divine inward
   revelations, which we make absolutely necessary for the building up of
   true faith, neither do nor can ever contradict the outward testimony of
   the scriptures, or right and sound reason. Yet from hence it will not
   follow, that these divine revelations are to be subjected to the test,
   either of the outward testimony of the scriptures, or of the natural
   reason of man, as to a more noble or certain rule and touchstone; for
   this divine revelation, and inward illumination, is that which is
   evident and clear of itself, forcing, by its own evidence and
   clearness, the well-disposed understanding to assent, irresistibly
   moving the same thereunto, even as the common principles of natural
   truths do move and incline the mind to a natural assent: as, that the
   whole is greater than its part; that two contradictories can neither be
   both true, nor both false.

   [30] S:. I. It is very probable, that many carnal and natural
   Christians will oppose this proposition; who, being wholly unacquainted
   with the movings and actings of God's Spirit upon their hearts, judge
   the same nothing necessary; and some are apt to flout at it as
   ridiculous; yea, to that height are the generality of Christians
   apostatized and degenerated, that though there be not any thing more
   plainly asserted, more seriously recommended, or more certainly
   attested, in all the writings of the holy scriptures, yet nothing is
   less minded and more rejected by all sorts of Christians, than
   immediate and divine revelation; insomuch that once to lay claim to it
   is matter of reproach. Whereas of old none were ever judged Christians,
   but such as had the Spirit of Christ, Rom. viii. 9. But now many do
   boldly call themselves Christians, who make no difficulty of confessing
   they are without it, and laugh at such as say they have it. Of old they
   were accounted the sons of God, who were led by the Spirit of God,
   ibid. ver. 14. But now many aver themselves sons of God, who know
   nothing of this leader; and he that affirms himself so led, is, by the
   pretended orthodox of this age, presently proclaimed a heretic. The
   reason hereof is very manifest, viz. Because many in these days, under
   the name of Christians, do experimentally find, that they are not
   actuated nor led by God's Spirit; yea, many great doctors, divines,
   teachers, and bishops of Christianity, (commonly so called,) have
   wholly shut their ears from hearing, and their eyes from seeing, this
   inward guide, and so are become strangers unto it; whence they are, by
   their own experience, brought to this strait, either to confess that
   they are as yet ignorant of God, and have only the shadow of knowledge
   and not the true knowledge of him, or that this knowledge is acquired
   without immediate revelation.

   [31] For the better understanding then of this proposition, we do
   distinguish betwixt the certain knowledge of God, and the uncertain;
   betwixt the spiritual knowledge and the literal; the saving
   heart-knowledge, and the soaring airy head-knowledge. The last, we
   confess, may be divers ways obtained; but the first, by no other way
   than the inward immediate manifestation and revelation of God's Spirit,
   shining in and upon the heart, enlightening and opening the
   understanding.

   S:. II. Having then proposed to myself, in these propositions, to
   affirm those things which relate to the true and effectual knowledge
   which brings life eternal with it, therefore I have truly affirmed that
   this knowledge is no otherways attained, and that none have any true
   ground to believe they have attained it, who have it not by this
   revelation of God's Spirit.

   The certainty of which truth is such, that it hath been acknowledged by
   some of the most refined and famous of all sorts of professors of
   Christianity in all ages; who being truly upright-hearted, and earnest
   seekers of the Lord, (however stated under the disadvantages and
   epidemical errors of their several sects or ages,) the true seed in
   them hath been answered by God's love, who hath had regard to the good,
   and hath had of his elect ones among all; who finding a distaste and
   disgust in all other outward means, even in the very principles and
   precepts more particularly relative to their own forms and societies,
   have at last concluded, with one voice, that there was no true
   knowledge of God, but that which is revealed inwardly by his own
   Spirit. Whereof take these following testimonies of the ancients.

   [32] 1. "It is the inward master (saith Augustine) that teacheth, it is
   Christ that teacheth, it is inspiration that teacheth: where this
   inspiration and unction is wanting, it is in vain that words from
   without are beaten in." - And thereafter: "For he that created us, and
   redeemed us, and called us by faith, and dwelleth in us by his Spirit,
   unless he speaketh unto us inwardly, it is needless for us to cry out."

   [33] 2. "There is a difference (saith Clemens Alexandrinus) betwixt
   that which any one saith of the truth, and that which the truth itself,
   interpreting itself, saith. A conjecture of truth differeth from the
   truth itself; a similitude of a thing differeth from the thing itself;
   it is one thing that is acquired by exercise and discipline; and
   another thing which, by power and faith." Lastly, the same Clemens
   saith, "Truth is neither hard to be arrived at, nor is it impossible to
   apprehend it; for it is most nigh unto us, even in our houses, as the
   most wise Moses hath insinuated." [34]

   [35] 3. "How is it (saith Tertullian) that since the devil always
   worketh, and stirreth up the mind to iniquity, that the work of God
   should either cease, or desist to act? Since for this end the Lord did
   send the Comforter, that because human weakness could not at once bear
   all things, knowledge might be by little and little directed, formed,
   and brought to perfection, by the holy Spirit, that vicar of the Lord.
   I have many things yet (saith he) to speak unto you, but ye cannot as
   yet bear them; but when that Spirit of truth shall come, he shall lead
   you into all truth, and shall teach you these things that are to come.
   But of this his work we have spoken above. What is then the
   administration of the Comforter, but that discipline be directed, and
   the scriptures revealed? &c."

   [36] 4. "The law (saith Hierom) is spiritual, and there is need of a
   revelation to understand it." And in hisEpistle 150. to Hedibia, Quest.
   11. he saith, "The whole Epistle to the Romans needs an interpretation,
   it being involved in so great obscurities, that for the understanding
   thereof we need the help of the holy Spirit, who through the apostle
   dictated it."

   [37] 5. "So great things (saith Athanasius) doth our Saviour daily: he
   draws unto piety, persuades unto virtue, teaches immortality, excites
   to the desire of heavenly things, reveals the knowledge of the Father,
   inspires power against death, and shows himself unto every one."

   [38] 6. Gregory the Great, upon these words [He shall teach you all
   things] saith, "That unless the same Spirit is present in the heart of
   the hearer, in vain is the discourse of the doctor; let no man then
   ascribe unto the man that teacheth, what he understands from the mouth
   of him that speaketh; for unless he that teacheth be within, the tongue
   of the doctor, that is without, laboureth in vain."

   [39] 7. Cyrillus Alexandrinus plainly affirmeth, "That men know that
   Jesus is the Lord by the holy Ghost, no otherwise, than they who taste
   honey know that it is sweet, even by its proper quality."

   [40] 8. "Therefore (saith Bernard) we daily exhort you, brethren, that
   ye walk the ways of the heart, and that your souls be always in your
   hands, that ye may hear what the Lord saith in you." And again, upon
   these words of the apostle, [Let him that glorieth, glory in the Lord,]
   "With which threefold vice (saith he) all sorts of religious men are
   less or more dangerously affected, because they do not so diligently
   attend, with the ears of the heart, to what the Spirit of truth, which
   flatters none, inwardly speaks."

   This was the very basis, and main foundation, upon which the primitive
   reformers built.

   [41] Luther, in his book to the nobility of Germany, saith, "This is
   certain, that no man can make himself a teacher of the holy scriptures,
   but the holy Spirit alone." And upon the Magnificat he saith,"No man
   can rightly know God, or understand the word of God, unless he
   immediately receive it from the Holy Spirit; neither can any one
   receive it from the Holy Spirit, except he find it by experience in
   himself; and in this experience the Holy Ghost teacheth, as in his
   proper school; out of which school nothing is taught but mere talk."

   [42] Philip Melancthon, in his annotations upon John vi. "Those who
   hear only an outward and bodily voice, hear the creature; but God is a
   Spirit, and is neither discerned, nor known, nor heard, but by the
   Spirit; and therefore to hear the voice of God, to see God, is to know
   and hear the Spirit. [43] By the Spirit alone God is known and
   perceived. Which also the more serious to this day do acknowledge, even
   all such who satisfy themselves not with the superficies of religion,
   and use it not as a cover or art. Yea, all those who apply themselves
   effectually to Christianity, and are not satisfied until they have
   found its effectual work upon their hearts, redeeming them from sin, do
   feel that no knowledge effectually prevails to the producing of this,
   but that which proceeds from the warm influence of God's Spirit upon
   the heart, and from the comfortable shining of his light upon their
   understanding."

   [44] And therefore to this purpose a modern author, viz. Dr. Smith of
   Cambridge, in his select discourses, saith well; " To seek our divinity
   merely in books and writings, is to seek the living among the dead; we
   do but in vain many times seek God in these, where his truth is too
   often not so much enshrined as entombed. Intra te quoere Deum, Seek God
   within thine own soul. He is best discerned noera epaphe (as Plotinus
   phraseth it) by an intellectual touch of him. We must see with our
   eyes, and hear with our ears, and our hands must handle the word of
   life, (to express it in St. John's words,) hesi kai psuches haithesis
   tis, &c. The soul itself hath its sense as well as the body. And
   thereforeDavid, when he would teach us to know what the divine goodness
   is, calls not for speculation, but sensation: Taste, and see how good
   the Lord is. That is not the best and truest knowledge of God which is
   wrought out by the labour and sweat of the brain, but that which is
   kindled within us, by an heavenly warmth in our hearts." And again:
   "There is a knowing of the truth as it is in Jesus, as it is in a
   Christ-like nature; as it is in that sweet, mild, humble, and loving
   Spirit of Jesus, which spreads itself, like a morning sun, upon the
   souls of good men, full of light and life. It profits little to know
   Christ himself after the flesh; but he gives his Spirit to good men,
   that searcheth the deep things of God." And again: "It is but a thin
   airy knowledge that is got by mere speculation, which is ushered in by
   syllogisms and demonstrations; but that which springs forth from true
   goodness, is theioteron ti pases upodeixeos (as Origen speaks,) It
   brings such a divine light into the soul, as is more clear and
   convincing than any demonstration.

   [45] S:. III. That this certain and undoubted method of the true
   knowledge of God hath been brought out of use, hath been none of the
   least devices of the devil, to secure mankind to his kingdom. For after
   the light and glory of the Christian religion had prevailed over a good
   part of the world, and dispelled the thick mists of the heathenish
   doctrine of the plurality of gods, he that knew there was no
   probability of deluding the world any longer that way, did then puff
   man up with false knowledge of the true God; setting him on work to
   seek God the wrong way, and persuading him to be content with such a
   knowledge as was of his own acquiring, and not of God's teaching. And
   this device hath proved the more successful, because accommodated to
   the natural and corrupt spirit and temper of man, who above all things
   affects to exalt himself; in which exaltation, as God is greatly
   dishonoured, so therein the devil hath his end; who is not anxious how
   much God is acknowledged in words, provided himself be but always
   served; he matters not how great and high speculations the natural man
   entertains of God, so long as he serves his own lusts and passions, and
   is obedient to his evil suggestions and temptations. [46] Thus
   Christianity is become as it were an art, acquired by human science and
   industry, like any other art or science; and men have not only assumed
   the name of Christians, but even have procured themselves to be
   esteemed as masters of Christianity by certain artificial tricks,
   though altogether strangers to the spirit and life of Jesus. But if we
   make a right definition of a Christian, according to the scripture,
   That he is one who hath the Spirit and is led by it, how many
   Christians, yea, and of these great masters and doctors of
   Christianity, so accounted, shall we justly divest of that noble title?

   If those therefore who have all the other means of knowledge, and are
   sufficiently learned therein, whether it be the letter of the
   scripture, the traditions of churches, or the works of creation and
   providence, whence they are able to deduce strong and undeniable
   arguments, (which may be true in themselves,) are not yet to be
   esteemed Christians, according to the certain and infallible definition
   above mentioned; and if the inward and immediate revelation of God's
   Spirit in the heart, in such as have been altogether ignorant of some,
   and but very little skilled in others, of these means of attaining
   knowledge, hath brought them to salvation; then it will necessarily and
   evidently follow, that inward and immediate revelation is the only sure
   and certain way to attain the true and saving knowledge of God. [47]

   But the first is true: therefore the last.

   Now as this argument doth very strongly conclude for this way of
   knowledge, and against suchas deny it, so in this respect it is the
   more to be regarded, as the propositions from which it is deduced are
   so clear, that our very adversaries cannot deny them. For as to the
   first it is acknowledged, that many learned men may be, and have been,
   damned. And as to the second, who will deny but many illiterate men may
   be, and are, saved? Nor dare any affirm, that none come to the
   knowledge of God and salvation by the inward revelation of the Spirit,
   without these other outward means, unless they be also so bold as to
   exclude Abel, Seth, Noah, Abraham, Job, and all the holy patriarchs
   from true knowledge and salvation. [48]

   S:IV. I would however not be understood, as if hereby I excluded those
   other means of knowledge from any use or service to man; it is far from
   me so to judge, as concerning the scriptures, in the next proposition,
   will more plainly appear. The question is not, what may be profitable
   or helpful, but what is absolutely necessary. Many things may
   contribute to further a work, which yet are not the main thing that
   makes the work go on.

   The sum then of what is said amounts to this That where the true inward
   knowledge of God is, through the revelation of his Spirit, there is
   all; neither is there an absolute necessity of any other. But where the
   best, highest, and most profound knowledge is, without this, there is
   nothing, as to the obtaining the great end of salvation. This truth is
   very effectually confirmed by the first part of the proposition itself,
   which in few words comprehendeth divers unquestionable arguments, which
   I shall in brief subsume.

   I. First, That there is no knowledge of the Father but by the Son.

   II. Secondly, That there is no knowledge of the Son but by the Spirit.

   III. Thirdly, That by the Spirit, God hath always revealed himself to
   his children.

   IV. Fourthly, That these revelations were the formal object of the
   saints' faith.

   V. And Lastly, That the same continueth to be the object of the saints'
   faith to this day.

   Of each of these I shall speak a little particularly, and then proceed
   to the latter part.

   [49] S:V. As to the first, viz. That there is no knowledge of the
   Father but by the Son, it will easily be proved, being founded upon the
   plain words of scripture, and is therefore a fit medium from whence to
   deduce the rest of our assertions.

   For the infinite and most wise God, who is the foundation, root, and
   spring of all operation, hath wrought all things by his eternal Word
   and Son. [50] This is that WORD that was in the beginning with God, and
   was God, by whom all things were made; and without whom was not any
   thing made that was made. [51] This is that Jesus Christ by whom God
   created all things, by whom, and for whom, all things were created,
   that are in heaven and in earth, visible and invisible, whether they be
   thrones, or dominions, or principalities, or powers, Col. i. 16 who
   therefore is called, The first born of every creature, Col. i. 15.As
   then that infinite and incomprehensible fountain of life and motion
   operateth in the creatures by his own eternal word and power, so no
   creature has access again unto him but in and by the Son, according to
   his own express words, No man knoweth the Father but the Son, and he to
   whom the Son will reveal him, Mat. xi. 27.Luke x. 22. And again, he
   himself saith, I am the way, the truth, and the life; no man cometh
   unto the Father but by me, John xiv. 6.

   Hence he is fitly called, The Mediator betwixt God and man: for, having
   been with God from all eternity, being himself God, and also in time
   partaking of the nature of man, through him is the goodness and love of
   God conveyed to mankind, and by him again man receiveth and partaketh
   of these mercies.

   Hence is easily deduced the proof of this first assertion, thus:

   If no man knoweth the Father but the Son, and he to whom the Son will
   reveal him, then there is no knowledge of the Father but by the Son.

   But, no man knoweth the Father but the Son.

   Therefore there is no knowledge of the Father but by the Son.

   The first part of the antecedent are the plain words of scripture: the
   consequence thereof is undeniable; except one would say, that he hath
   the knowledge of the Father, while yet he knows him not; which were an
   absurd repugnance.

   Again, if the Son be the way, the truth, and the life, and that no man
   cometh unto the Father, but by him; then there is no knowledge of the
   Father but by the Son.

   But the first is true: therefore the last.

   The antecedent are the very scripture words: the consequence is very
   evident: for how can any know a thing, who useth not the way, without
   which it is not knowable? But it is already proved, that there is no
   other way but by the Son; so that whoso uses not that way, cannot know
   him, neither come unto him.

   [52] S: VI. Having then laid down this first principle, I come to the
   second, viz. That there is no knowledge of the Son but by the Spirit;
   or, That the revelation of the Son of God is by the Spirit.

   Where it is to be noted, that I always speak of the saving, certain,
   and necessary knowledge of God; which that it cannot be acquired
   otherways than by the Spirit, doth also appear from many clear
   scriptures. For Jesus Christ, in and by whom the Father is revealed,
   doth also reveal himself to his disciples and friends in and by his
   Spirit. As his manifestation was outward, when he testified and
   witnessed for the truth in this world, and approved himself faithful
   throughout, sobeing now withdrawn, as to the outward man, he doth teach
   and instruct mankind inwardly by his own Spirit; He standeth at the
   door and knocketh, and whoso heareth his voice and openeth, he comes in
   to such, Rev. iii. 20. Of this revelation of Christ in him Paul
   speaketh, Gal. i. 16. in which he placeth the excellency of his
   ministry, and the certainty of his calling. And the promise of Christ.
   to his disciples, Lo, I am with you to the end of the world, confirmeth
   the same thing; for this is an inward and spiritual presence, as all
   acknowledge: but what relates hereto will again occur. I shall deduce
   the proof of this proposition from two manifest places of scripture:
   the first is, 1 Cor. ii. 11, 12. [53] What man knoweth the things of a
   man, save the spirit of a man which is in him? Even so the things of
   God knoweth no man, but the Spirit of God. Now we have received not the
   spirit of the world, but the Spirit which is of God, that we might know
   the things which are freely given us of God. [54] The apostle in the
   verses before, speaking of the wonderful things which are prepared for
   the saints, after he hath declared that the natural man cannot reach
   them, adds, that they are revealed by the Spirit of God, ver. 9, 10.
   giving this reason, For the Spirit searcheth all things, even the deep
   things of God. And then he bringeth in the comparison, in the verses
   above-mentioned, very apt, and answerable to our purpose and doctrine,
   that as the things of a man are only known by the spirit of man, so the
   things of God are only known by the Spirit of God; that is, that as
   nothing below the spirit of man (as the spirit of brutes, or any other
   creatures) can properly reach unto or comprehend the things of a man,
   as being of a nobler and higher nature, so neither can the spirit of
   man, or the natural man, as the apostle in the 14th verse subsumes,
   receive nor discern the things of God, or the things that are
   spiritual, as being also of an higher nature: which the apostle himself
   gives for the reason, saying, Neither can he know them, because they
   are spiritually discerned. So that the apostle's words, being reduced
   to an argument, do very well prove the matter under debate, thus:

   If that which appertaineth properly to man, cannot be discerned by any
   lower or baser principle than the spirit of man; then cannot those
   things, that properly relate unto God and Christ, be known or discerned
   by any lower or baser thing than the Spirit of God and Christ.

   But the first is true: therefore also the second.

   The whole strength of the argument is contained in the apostle's words
   before-mentioned; which therefore being granted, I shall proceed to
   deduce a second argument, thus:

   That which is spiritual can only be known and discerned by the Spirit
   of God.

   But the revelation of Jesus Christ, and the true and saving knowledge
   of him, is spiritual:

   Therefore the revelation of Jesus Christ, and the true and saving
   knowledge of him, can only be known and discerned by the Spirit of God.

   [55] The other scripture is also a saying of the same apostle, 1 Cor.
   xii. 3. No man can say that Jesus is the Lord, but by the Holy Ghost.
   This scripture, which is full of truth, and answereth full well to the
   enlightened understanding of the spiritual and real Christian, may
   perhaps prove very strange to the carnal and pretended follower of
   Christ, by whom perhaps it hath not been so diligently remarked. [56]
   Here the apostle doth so much require the Holy Spirit in the things
   that relate to a Christian, that he positively avers, we cannot so much
   as affirm Jesus to be the Lord without it; which insinuates no less,
   than that the spiritual truths of the gospel are as lies in the mouths
   of carnal and unspiritual men; for though in themselves they be true,
   yet are they not true as to them, because not known, noruttered forth
   in and by that principle and spirit that ought to direct the mind and
   actuate it; in such things they are no better than the counterfeit
   representations of things in a comedy; neither can it be more truly and
   properly called a real and true knowledge of God and Christ, than the
   actions of Alexander the Great, and Julius Caesar, &c. if now
   transacted upon a stage, might be called truly and really their doings,
   or the persons representing them might be said truly and really to have
   conquered Asia, overcome Pompey, &c.

   [57] This knowledge then of Christ, which is not by the revelation of
   his own Spirit in the heart, is no more properly the knowledge of
   Christ, than the prattling of a parrot, which has been taught a few
   words, may be said to be the voice of a man; for as that, or some other
   bird, may be taught to sound or utter forth a rational sentence, as it
   hath learned it by the outward ear, and not from any living principle
   of reason actuating it; so just such is that knowledge of the things of
   God, which the natural and carnal man hath gathered from the words or
   writings of spiritual men, which are not true to him, because conceived
   in the natural spirit, and so brought forth by the wrong organ, and not
   proceeding from the spiritual principle; no more than the words of a
   man acquired by art, and brought forth by the mouth of a bird, not
   proceeding from a rational principle, are true with respect to the bird
   which utters them. Wherefore from this scripture I shall further add
   this argument:

   If no man can say Jesus is the Lord, but by the Holy Ghost; then no man
   can know Jesus to be the Lord, but by the Holy Ghost.

   But the first is true: therefore the second.

   From this argument there may be another deduced, concluding in the very
   terms of this assertion: thus,

   If no man can know Jesus to be the Lord, but by the Holy Ghost, then
   there can be no certain knowledge or revelation of him but by the
   Spirit.

   But the first is true: therefore the second.

   [58] S: Vll. The third thing affirmed is, That by the Spirit God always
   revealed himself to his children.

   For making the truth of this assertion appear, it will be but needful
   to consider God's manifesting himself towards and in relation to his
   creatures from the beginning, which resolves itself always herein. The
   first step of all is ascribed hereunto by Moses, Gen. i. 2. And the
   Spirit of God moved upon the face of the waters. [59] I think it will
   not be denied, that God's converse with man, all along from Adam, to
   Moses, was by the immediate manifestation of his Spirit: and
   afterwards, through the whole tract of the law, he spake to his
   children no otherways; which, as it naturally followeth from the
   principles above proved, so it cannot be denied by such as acknowledge
   the scriptures of truth to have been written by the inspiration of the
   Holy Ghost: for these writings, from Moses to Malachi, do declare, that
   during all that time God revealed himself to his children by his
   Spirit.

   [60] But if any will object, That after the dispensation of the law
   God's method of speaking was altered;

   [61] I answer: First, That God spake always immediately to the Jews, in
   that he spake always immediately to the High-Priest from betwixt the
   Cherubims; who, when he entered into the Holy of Holies, returning, did
   relate to the whole people the voice and will of God, there immediately
   revealed. So that this immediate speaking never ceased in any age.

   Secondly, from this immediate fellowship were none shut out, who
   earnestly sought after and waited for it; in that many, besides the
   High- Priest, who were not so much as of the kindred of Levi, nor of
   the prophets, did receive it and speak from it; as it is written, Numb.
   xi. 25 where the Spirit is said to have rested upon the seventy elders;
   which Spirit also reached unto two that were not in the tabernacle, but
   in the camp; whom when some would have forbidden, Moses would not, but
   rejoiced, wishing that all the Lord's people were prophets, and that he
   would put his Spirit upon them, ver. 29. [62]

   This is also confirmed Neh. ix. where the elders of the people, after
   their return from captivity, when they began to sanctify themselves by
   fasting and prayer, numbering up the many mercies of God towards their
   fathers, say, verse 20. Thou gavest also thy good Spirit to instruct
   them; and verse 30. Yet many years didst thou forbear, and testify
   against them by thy Spirit in thy prophets. Many are the sayings of
   spiritual David to this purpose, as Psalm li. 11, 12. Take not thy holy
   Spirit from me; uphold me with thy free Spirit. Psal. cxxxix. 7 Whither
   shall I go from thy Spirit? Hereunto doth the prophet Isaiah ascribe
   the credit of his testimony, saying, chap. xlviii. 16. And now the Lord
   God and his Spirit hath sent me. And that God revealed himself to his
   children under the New Testament, to wit, to the apostles, evangelists,
   and primitive disciples, is confessed by all. How far now this yet
   continueth, and is to be expected, comes hereafter to be spoken to.

   [63] S:. VIII. The fourth thing affirmed is, That these revelations
   were the object of the saints' faith of old.

   [64] This will easily appear by the definition of faith, and
   considering what its object is: for which we shall not dive into the
   curious and various notions of the school-men, but stay in the plain
   and positive words of the apostle Paul, who, Heb. xi. describes it two
   ways. Faith (saith he) is the substance of things hoped for, the
   evidence of things not seen: which, as the apostle illustrateth it in
   the same chapter by many examples, is no other but a firmand certain
   belief of the mind, whereby it resteth, and in a sense possesseth the
   substance of some things hoped for, through its confidence in the
   promise of God: and thus the soul hath a most firm evidence, by its
   faith, of things not yet seen nor come to pass. [65] The object of this
   faith is the promise, word, or testimony of God, speaking in the mind.
   Hence it hath been generally affirmed, that the object of faith is Deus
   loquens, &c. that is, God speaking, &c. which is also manifest from all
   those examples deduced by the apostle throughout that whole chapter,
   whose faith was founded neither upon any outward testimony, nor upon
   the voice or writing of man, but upon the revelation of God's will,
   manifest unto them, and in them; as in the example of Noah, ver. 7.
   thus, By faith Noah, being warned of God of things not seen as yet,
   moved with fear, prepared an ark to the saving of his house; by the
   which he condemned the world, and became heir of the righteousness
   which is by faith. [66] What was here the object of Noah's faith, but
   God speaking unto him? He had not the writings nor prophesyings of any
   going before, nor yet the concurrence of any church or people to
   strengthen him; and yet his faith in the word, by which he contradicted
   the whole world, saved him and his house. [67] Of which also Abraham is
   set forth as a singular example, being therefore called the Father of
   the Faithful, who is said against hope to have believed in hope, in
   that he not only willingly forsook his father's country, not knowing
   whither he went; in that he believed concerning the coming of Isaac,
   though contrary to natural probability; but above all, in that he
   refused not to offer him up, not doubting but God was able to raise him
   from the dead; of whom it is said, that in Isaac shall thy seed be
   called. And last of all, in that he rested in the promise, that his
   seed should possess the land, wherein he himself was but a pilgrim, and
   which to them was not to befulfilled while divers ages after. The
   object of Abraham's faith in all this was no other but inward and
   immediate revelation, or God signifying his will unto him inwardly and
   immediately by his Spirit.

   But because, in this part of the proposition, we made also mention of
   external voices, appearances, and dreams in the alternative, I think
   also fit to speak hereof, what in that respect may be objected; to wit,

   [68] That those who found their faith now upon immediate and objective
   revelation, ought to have also outward voices or visions, dreams or
   appearances for it:

   [69] It is not denied but God made use of the ministry of angels, who,
   in the appearance of men, spake outwardly to the saints of old, and
   that he did also reveal some things to them in dreams and visions; none
   of which we will affirm to be ceased, so as to limit the power and
   liberty of God in manifesting himself towards his children. But while
   we are considering the object of faith, we must not stick to that which
   is but circumstantially and accidentally so, but to that which is
   universally and substantially so.

   Next again, we must distinguish betwixt that which in itself is subject
   to doubt and delusion, and therefore is received for and because of
   another; and that which is not subject to any doubt, but is received
   simply for and because of itself, as being prima veritas, the very
   first and original truth. Let us then consider how or how far these
   outward voices, appearances, and dreams were the object of the saints'
   faith: was it because they were simply voices, appearances, or dreams?
   [70] Nay, certainly; for they were not ignorant, that the devil might
   form a sound of words, convey it to the outward ear, and deceive the
   outward senses, by making things to appear that are not. Yea, do we not
   see by daily experience, that the jugglers and mountebanks can do as
   much as all that by their legerdemain? God forbid then that the saints'
   faith should be founded upon so fallacious a foundation as man's
   outward and fallible senses. What made them then give credit to these
   visions? Certainly nothing else but the secret testimony of God's
   Spirit in their hearts, assuring them that the voices, dreams, and
   visions were of and from God. Abraham believed the angels; but who told
   him that these men were angels? We must not think his faith then was
   built upon his outward senses, but proceeded from the secret persuasion
   of God's Spirit in his heart. This then must needs be acknowledged to
   be originally and principally the object of the saints' faith, without
   which there is no true and certain faith, and by which many times faith
   is begotten and strengthened without any of these outward or visible
   helps; as we may observe in many passages of the holy scripture, where
   it is only mentioned, And God said, &c. And the word of the Lord came
   unto such and such, saying, &c.

   [71] But if any one should pertinaciously affirm, That this did import
   an outward audible voice to the carnal ear;

   [72] I would gladly know what other argument such an one could bring
   for this his affirmation, saving his own simple conjecture. It is said
   indeed, The Spirit witnesseth with our Spirit; but not to our outward
   ears, Rom. viii. 16. And seeing the Spirit of God is within us, and not
   without us only; it speaks to our spiritual, and not to our bodily ear.
   Therefore I see no reason, where it is so often said in scripture, The
   Spirit said, moved, hindered, called such or such a one, to do or
   forbear such or such a thing, that any have to conclude, that this was
   not an inward voice to the ear of the soul, rather than an outward
   voice to the bodily ear. If any be otherwise minded, let them, if they
   can, produce their arguments, and we may further consider of them.

   From all therefore which is above declared, I shall deduce an argument
   to conclude the proof of this assertion, thus:

   That which any one firmly believes, as the ground and foundation of his
   hope in God, and life eternal, is the formal object of his faith.

   But the inward and immediate revelation of God's Spirit, speaking in
   and unto the saints, was by them believed as the ground and foundation
   of their hope in God, and life eternal.

   Therefore these inward and immediate revelations were the formal object
   of their faith.

   [73] S:. IX. That which now cometh under debate, is what we asserted in
   the last place, to wit, That the same continueth to be the object of
   the saints' faith unto this day. Many will agree to what we have said
   before, who differ from us herein.

   There is nevertheless a very firm argument, confirming the truth of
   this assertion, included in the proposition itself, to wit, That the
   object of the saints' faith is the same in all ages, though held forth
   under divers administrations; which I shall reduce to an argument, and
   prove thus:

   First, Where the faith is one, the object of the faith is one.

   But the faith is one: Therefore, &c.

   That the faith is one; are the express words of the apostle, Eph. iv.
   5. who placeth the one faith with the one God; importing no less, than
   that to affirm two faiths is as absurd as to affirm two Gods.

   [74] Moreover, if the faith of the ancients were not one and the same
   with ours, i. e. agreeing in substance therewith, and receiving the
   same definition, it had been impertinent for the apostle, Heb. xi. to
   have illustrated the definition of our faith by the examples of that of
   the ancients, or to go about to move us by the example of Abraham, if
   Abraham's faith were different in nature from ours. Nor doth any
   difference arise hence, because they believed in Christ with respect to
   his appearance outwardly as future, and we, as already appeared: for
   neither did they then so believe in him to come, as not to feel him
   present with them, and witness him near; seeing the apostle saith, They
   all drank of that spiritual rock which followed them, which rock was
   Christ; nor do we so believe concerning his appearance past, as not
   also to feel and know him present with us, and to feed upon him; except
   Christ (saith the apostle) be in you, ye are reprobates; so that both
   our faith is one, terminating in one and the same thing. And as to the
   other part or consequence of the antecedent, to wit, That the object is
   one where the faith is one, the apostle also proveth it in the
   fore-cited chapter, where he makes all the worthies of old examples to
   us. Now wherein are they irritable, but because they believed in God?
   And what was the object of their faith, but inward and immediate
   revelation, as we have before proved? Their example can be no ways
   applicable to us, except we believe in God, as they did; that is, by
   the same object. The apostle clears this yet further by his own
   example, Gal. i. 16. where he saith, So soon as Christ was revealed in
   him, he consulted not with flesh and blood, but forthwith believed and
   obeyed. The same apostle, Heb. xiii. 7, 8. where he exhorteth the
   Hebrews to follow the faith of the elders, adds this reason,
   Considering the end of their conversation, Jesus Christ, the same
   to-day, yesterday, and forever: Hereby notably insinuating, that in the
   object there is no alteration.

   [75] If any now object the diversity of administration;

   [76] I answer; That altereth not at all the object: for the same
   apostle mentioning this diversity three times, 1 Cor. xii. 4, 5, 6.
   centereth always in the same object; the same Spirit, the same Lord,
   the same God.

   But further; If the object of faith were not one and the same both to
   us and to them, then it would follow that we were to know God some
   other way than by the Spirit.

   But this were absurd: Therefore, &c.

   Lastly, This is most firmly proved from a common and received maxim of
   the school-men, to wit, Omnis actus specificatur ab objecto, Every act
   is specified from its object: from which, if it be true, as they
   acknowledge, (though for the sake of many I shall not recur to this
   argument, as being too nice and scholastic, neither lay I much stress
   upon those kind of things, as being that which commends not the
   simplicity of the gospel,) it would follow, that if the object were
   different, then the faith would be different also.

   Such as deny this proposition now-a-days use here a distinction;
   granting that God is to be known by his Spirit, but again denying that
   it is immediate or inward, but in and by the scriptures; in which the
   mind of the Spirit (as they say) being fully and amply expressed, we
   are thereby to know God, and be led in all things.

   As to the negative of this assertion, That the scriptures are not
   sufficient, neither were ever appointed to be the adequate and only
   rule, nor yet can grade or direct a Christian in all those things that
   are needful for him to know, we shall leave that to the next
   proposition to be examined. What is proper in this place to be proved
   is, That Christians now are to be led inwardly and immediately by the
   Spirit of God, even in the same manner (though it befall not many to be
   led in the same measure) as the saints were of old.

   [77] S:. X. I shall prove this by divers arguments, and first from the
   promise of Christ in these words, John xiv. 16. And I will pray the
   Father, and he will give you another Comforter, that he may abide with
   you for ever. Ver. 17. Even the Spirit of truth, whom the world cannot
   receive, because it seeth him not, neither knoweth him; but ye know
   him, for he dwelleth with you, and shall be in you. Again, ver. 26. But
   the Comforter, which is the Holy Ghost, whom the Father will send in my
   name, he shall teach you all things, and bring all things to your
   remembrance. And xvi. 13. But when the Spirit of truth shall come, he
   shall lead you into all truth: for he shall not speak of himself; but
   whatsoever he shall hear he shall speak, and shall declare unto you
   things to come. We have here first, who this is, and that is divers
   ways expressed, to wit, The Comforter, the Spirit of truth, the Holy
   Ghost, the sent of the Father in the name of Christ. And hereby is
   sufficiently proved the sottishness of those Socinians, and other
   carnal Christians, who neither know nor acknowledge any internal Spirit
   or power but that which is merely natural; by which they sufficiently
   declare themselves to be of the world, who cannot receive the Spirit,
   because they neither see him nor know him. Secondly, Where this Spirit
   is to be, He dwelleth with you, and shall be in you. And Thirdly, What
   his work is, He shall teach you all things, and bring all things to
   your remembrance, and guide you into all truth, hodegesei humas eis
   oasan ten aletheian.

   [78] As to the First, Most do acknowledge that there is nothing else
   understood than what the plain words signify; which is also evident by
   many other places of scripture that will hereafter occur; neither do I
   see how such as affirm otherways can avoid blasphemy: for, if the
   Comforter, the Holy Ghost, and Spirit of truth, be all one with the
   scriptures, then it will follow that the scriptures are God, seeing it
   is true that the Holy Ghost is God. [79] If these men's reasoning might
   take place, wherever the Spirit is mentioned in relation to the saints,
   thereby might be truly and properly understood the scriptures; which,
   what a nonsensical monster it would make of the Christian religion,
   will easily appear to all men. As where it is said, A manifestation of
   the Spirit is given to every man to profit withal; it might be rendered
   thus, A manifestation of the scriptures is given to every man to profit
   withal; what notable sense this would make, and what a curious
   interpretation, let us consider by the sequel of the same chapter, 1
   Cor. xii. 9, 10, 11. To another the gifts of healing, by the same
   Spirit; to another the working of miracles, &c. But all these worketh
   that one and the self-same Spirit, dividing to every man severally as
   he will. What would now these great masters of reason, the Socinians,
   judge, if we should place the scriptures here instead of the Spirit?
   Would it answer their reason, which is the great guide of their faith?
   Would it be good and sound reason in their logical schools, to affirm
   that the scripture divideth severally as it will, and giveth to some
   the gift of healing, to others the working of miracles? If then this
   Spirit, a manifestation whereof is given to every man to profit withal,
   be no other than that Spirit of truth before-mentioned which guideth
   into all truth, this Spirit of truth cannot be the scripture. I could
   infer an hundred more absurdities of this kind upon this sottish
   opinion, but what is said may suffice. For even some of themselves,
   being at times forgetful or ashamed of their own doctrine, do
   acknowledge that the Spirit of God is another thing, and distinct from
   the scriptures, to guide and influence the saints.

   [80] Secondly, That this Spirit is inward, in my opinion needs no
   interpretation or commentary, He dwelleth with you, and shall be in
   you. This indwelling of the Spirit in the saints, as it is a thing most
   needful to be known and believed, so is it as positively asserted in
   the scripture as any thing else can be. If so be that the Spirit of God
   dwell in you, saith the apostle to the Romans, chap. viii. 9. And
   again, Know ye not that your body is the temple of the Holy Ghost, 1
   Cor. vi. 19. And that the Spirit of God dwelleth in you? 1 Cor. iii.
   16. Without this the apostle reckoneth no man a Christian. If any man
   (saith he) have not the Spirit of Christ, he is none of his. These
   words immediately follow those above-mentioned out of the epistle to
   the Romans, But ye are not in the flesh, but in the Spirit, if so be
   the Spirit of God dwell in you. [81] The context of which showeth, that
   the apostle reckoneth it the main token of a Christian, both positively
   and negatively: for in the former verses he showeth how the carnal mind
   is enmity against God, and that such as are in the flesh cannot please
   him. Where subsuming, he adds concerning the Romans, that they are not
   in the flesh, if the Spirit of God dwell in them. What is this but to
   affirm, that they in whom the Spirit dwells are no longer in the flesh,
   nor of those who please not God, but are become Christians indeed?
   Again, in the next verse he concludes negatively, that If any man have
   not the Spirit of Christ, he is none of his; that is, he is no
   Christian. He then that acknowledges himself ignorant and a stranger to
   the inward inbeing of the Spirit of Christ in his heart, doth thereby
   acknowledge himself to be yet in the carnal mind, which is enmity to
   God; to be yet in the flesh, where God cannot be pleased; and in short,
   whatever he may otherways know or believe of Christ, or however much
   skilled or acquainted with the letter of the holy scripture, not yet to
   be, notwithstanding all that, attained to the least degree of a
   Christian; yea, not once to have embraced the Christian religion. For
   take but away the Spirit, and Christianity remains no more
   Christianity, than the dead carcase of a man, when the soul and spirit
   is departed, remains a man; which the living can no more abide, but do
   bury out of their sight, as a noisome and useless thing, however
   acceptable it hath been when actuated and moved by the soul. Lastly,
   Whatsoever is excellent, whatsoever is noble, whatsoever is worthy,
   whatsoever is desirable in the Christian faith, is ascribed to this
   Spirit, without which it could no more subsist than the outward world
   without the sun. Hereunto have all true Christians, in all ages,
   attributed their strength and life. It is by this Spirit that they
   avouch themselves to have been converted to God, to have been redeemed
   from the world, to have been strengthened in their weakness, comforted
   in their afflictions, confirmed in their temptations, imboldened in
   their sufferings, and triumphed in the midst of all their persecutions.
   [82] Yea, the writings of all true Christians are full of the great and
   notable things which they all affirm themselves to have done, by the
   power, and virtue, and efficacy of this Spirit of God working in them.
   It is the Spirit that quickeneth, John vi. 63. It was the Spirit that
   gave them utterance, Acts ii. 4. It was the Spirit by which Stephen
   spake, That the Jews were not able to resist, Acts vi. 10. It is such
   as walk after the Spirit that receive no condemnation, Rom. viii. 1. It
   is the law of the Spirit that makes free, ver. 2. It is by the Spirit
   of God dwelling in us, that we are redeemed from the flesh, and from
   the carnal mind, ver. 9. It is the Spirit of Christ dwelling in us that
   quickeneth our mortal bodies, ver. 11. It is through this Spirit that
   the deeds of the body are mortified, and life obtained, ver. 13. It is
   by this Spirit that we are adopted, and cry ABBA, Father, ver. 15. It
   is this Spirit that beareth witness with our spirit that we are the
   children of God, ver. 16. It is this Spirit that helpeth our
   infirmities, and maketh intercession for us, with groanings which
   cannot be uttered, ver. 26. It is by this Spirit that the glorious
   things which God hath laid up for us, which neither outward ear hath
   heard, nor outward eye hath seen, nor the heart of man conceived by all
   his reasonings, are revealed unto us, 1 Cor. ii. 9, 10. It is by this
   Spirit that both wisdom and knowledge, and faith, and miracles, and
   tongues, and prophecies, are obtained, 1 Cor. xii. 8, 9, 10. It is by
   this Spirit that we are all baptized into one body, ver. 13. In short,
   what thing relating to the salvation of the soul, and to the life of a
   Christian, is rightly performed, or effectually obtained, without it?
   And what shall I say more? For the time would fail me to tell of all
   those things which the holy men of old have declared, and the saints of
   this day do themselves enjoy, by the virtue and power of this Spirit
   dwelling in them. Truly my paper could not contain the many testimonies
   whereby this truth is confirmed; wherefore, besides what is
   above-mentioned out of the fathers, whom all pretend to reverence, and
   those of Luther and Melancthon, I shall deduce yet one observable
   testimony out of Calvin, because not a few of the followers of his
   doctrine do refuse and deride (and that, as it is to be feared, because
   of their own non-experience thereof) this way of the Spirit's
   in-dwelling, as uncertain and dangerous; that so, if neither the
   testimony of the scripture, nor the sayings of others, nor right reason
   can move them, they may at least be reproved by the words of their own
   master, who saith in the third book of his Institutions, cap. 2. on
   this wise:

   [83] "But they allege, It is a bold presumption for any to pretend to
   an undoubted knowledge of God's will; which (saith he) I should grant
   unto them, if we should ascribe so much to ourselves as to subject the
   incomprehensible counsel of God to the rashness of our understandings.
   But while we simply say with Paul, that we have received not the spirit
   of this world, but the Spirit which is of God, by whose teaching we
   know those things that are given us of God, what can they prate against
   it without reproaching the Spirit of God? For if it be an horrible
   sacrilege to accuse any revelation coming from him, either of a lie, of
   uncertainty or ambiguity, in asserting its certainty wherein do we
   offend? But they cry out, That it is not without great temerity that we
   dare so boast of the Spirit of Christ. Who would believe that the
   sottishness of these men were so great, who would be esteemed the
   masters of the world, that they should so fail in the first principles
   of religion? Verily I could not believe it, if their own writings did
   not testify so much. Paul accounts those the Sons of God, who are
   actuated by the Spirit of God; but these will have the children of God
   actuated by their own spirits without the Spirit of God. He will have
   us call God Father, the Spirit dictating that term unto us, which only
   can witness to our spirits that we are the Sons of God. These, though
   they cease not to call upon God, do nevertheless dismiss the Spirit, by
   whose guiding he is rightly to be called upon. He denies them to be the
   Sons of God, or the Servants of Christ, who are not led by his Spirit;
   but these feign a Christianity that needs not the Spirit of Christ. He
   takes away the hope of a blessed resurrection, unless we feel the
   Spirit residing in us; but these feign a hope without any such a
   feeling; but perhaps they will answer, that they deny not but that it
   is necessary to have it, only of modesty and humility we ought to deny
   and not acknowledge it. What means he then, when he commands the
   Corinthians to try themselves, if they be in the faith; to examine
   themselves, whether they have Christ, whom whosoever acknowledges not
   dwelling in him, is a reprobate? By the Spirit which he hath given us,
   saith John, we know that he abideth in us. And what do we then else but
   call in question Christ's promise, while we would be esteemed the
   servants of God without his Spirit, which he declared he would pour out
   upon all his? Seeing these things are the first grounds of piety, it is
   miserable blindness to accuse Christians of pride, because they dare
   glory of the presence of the Spirit; without which glorying,
   Christianity itself could not be. [84] But by their example they
   declare, how truly Christ spake, saying, That his Spirit was unknown to
   the world, and that those only acknowledge it with whom it remains."
   Thus far Calvin.

   If therefore it be so, why should any be so foolish as to deny, or so
   unwise as not to seek after this Spirit, which Christ hath promised
   shall dwell in his children? They then that do suppose the indwelling
   and leading of his Spirit to be ceased, must also suppose Christianity
   to be ceased, which cannot subsist without it.

   [85] Thirdly, What the work of this Spirit is, is partly before shown,
   which Christ compriseth in two or three things, He will guide you into
   all truth; He will teach you all things, and bring all things to your
   remembrance. Since Christ hath provided for us so good an instructer,
   why need we then lean so much to those traditions and commandments of
   men wherewith so many Christians have burthened themselves? [86] Why
   need we set up our own carnal and corrupt reason for a guide to us in
   matters spiritual, as some will needs do? May it not be complained of
   all such, as the Lord did of old concerning Israel by the prophets,
   Jer. ii. 13. For my people have committed two evils, they have forsaken
   me, the fountain of living waters, and hewed them out cisterns, broken
   cisterns, that can hold no water? Have not many forsaken, do not many
   deride and reject, this inward and immediate guide, this Spirit that
   leads into all truth, and cast up to themselves other ways, broken ways
   indeed, which have not all this while brought them out of the flesh,
   nor out of the world, nor from under the dominion of their own lusts
   and sinful affections, whereby truth, which is only rightly learned by
   this Spirit, is so much a stranger in the earth?

   [87] >From all then that hath been mentioned concerning this
   promise, and these words of Christ, it will follow, that Christians are
   always to be led inwardly and immediately by the Spirit of God dwelling
   in them, and that the same is a standing and perpetual ordinance, as
   well to the church in general in all ages, as to every individual
   member in particular, as appears from this argument:

   The promises of Christ to his children are Yea and Amen, and cannot
   fail, but must of necessity be fulfilled.

   But Christ hath promised, that the Comforter, the Holy Ghost, the
   Spirit of truth, shall abide with his children forever, shall dwell
   with them, shall be in them, shall lead them into all truth, shall
   teach them all things, and bring all things to their remembrance:

   Therefore the Comforter, the Holy Ghost, the Spirit of truth, his
   abiding with his children, &c. is Yea and Amen, &c.

   Again: No man is redeemed from the carnal mind, which is at enmity with
   God, which is not subject to the law of God, neither can be: no man is
   yet in the Spirit, but in the flesh, and cannot please God, except he
   in whom the Spirit of God dwells.

   But every true Christian is in measure redeemed from the carnal mind,
   is gathered out of the enmity, and can be subject to the law of God; is
   out of the flesh, and in the Spirit, the Spirit of God dwelling in him.

   Therefore every true Christian hath the Spirit of God dwelling in him.

   Again: Whosoever hath not the Spirit of Christ, is none of his; that
   is, no child, no friend, no disciple of Christ.

   But every true Christian is a child, a friend, a disciple of Christ:

   Therefore every true Christian hath the Spirit of Christ.

   Moreover: Whosoever is the temple of the Holy Ghost, in him the Spirit
   of God dwelleth and abideth.

   But every true Christian is the temple of the Holy Ghost:

   Therefore in every true Christian the Spirit of God dwelleth and
   abideth.

   But to conclude: He in whom the Spirit of God dwelleth, it is not in
   him a lazy, dumb, useless thing; but it moveth, actuateth, governeth,
   instructeth, and teacheth him all things whatsoever are needful for him
   to know; yea, bringeth all things to his remembrance.

   But the Spirit of God dwelleth in every true Christian:

   Therefore the Spirit of God leadeth, instructeth, and teacheth every
   true Christian whatsoever is needful for him to know.

   [88] S:. XI. But there are some that will confess, That the Spirit doth
   now lead and influence the saints, but that he doth it only
   subjectively, or in a blind manner, by enlightening their
   understandings, to understand and believe the truth delivered in the
   scriptures; but not at all by presenting those truths to the mind by
   way of object, and this they call Medium incognitum assentiendi, as
   that of whose working a man is not sensible.

   [89] This opinion, though somewhat more tolerable than the former, is
   nevertheless not altogether according to truth, neither doth it reach
   the fulness of it.

   [90] 1. Because there be many truths, which, as they are applicable to
   particulars and individuals, and most needful to be known by them, are
   in no-wise to be found in the scripture, as in the following
   proposition shall be shown.

   Besides, the arguments already adduced do prove, that the Spirit doth
   not only subjectively help us to discern truths elsewhere delivered,
   but also objectively present those truths to our minds. For that which
   teacheth me all things, and is given me for that end, without doubt
   presents those things to my mind which it teacheth me. It is not said,
   It shall teach you how to understand those things that are written ;
   but, It shall teach you all things. Again, That which brings all things
   to my remembrance, must needs present them by way of object; else it
   were improper to say, It brought them to my remembrance; but only, that
   it helpeth to remember the objects brought from elsewhere.

   [91] My second argument shall be drawn from the nature of the new
   covenant ; by which, and those that follow, I shall, prove that we are
   led by the Spirit both immediately and objectively. The nature of the
   new covenant is expressed in divers places; and,

   [92] First, Isa. lix. 21. As for me, this is my covenant with them,
   saith the Lord; My spirit that is upon thee, and my words which I have
   put into thy mouth, shall not depart out of thy mouth, nor out of the
   mouth of thy seed, nor out of the mouth of thy seed's seed, with the
   Lord, from henceforth and for ever. By the latter part of this is
   sufficiently expressed the perpetuity and continuance of this promise,
   It shall not depart, saith the Lord from henceforth and forever. In the
   former part is the promise itself, which is the Spirit of God being
   upon them, and the words of God being put into their mouths.

   [93] First, This was immediate, for there is no mention made of any
   medium; he saith not, I shall by the means of such and such writings or
   books, convey such and such words into your mouths; but My words, I,
   even I, saith the Lord, have put into your mouths.

   [94] Secondly, This must be objectively; for [the words put into the
   mouth] are the object presented by him. He saith not, The words which
   ye shall see written, my Spirit shall only enlighten your
   understandings, to assent unto; but positively, My words, which I have
   put into thy mouth, &c. From whence I argue thus:

   Upon whomsoever the Spirit remaineth always, and putteth words into his
   mouth, him doth the Spirit teach immediately, objectively, and
   continually.

   But the Spirit is always upon the seed of the righteous, and putteth
   words into their mouths, neither departeth from them:

   Therefore the Spirit teacheth the righteous immediately, objectively,
   and continually.

   [95] Secondly, The nature of the new covenant is yet more amply
   expressed, Jer. xxxi. 33, which is again repeated and reasserted by the
   apostle, Heb. viii. 10, 11. in these words, For this is the covenant
   that I will make with the house of Israel, after those days, saith the
   Lord, I will put my laws into their minds, and write them in their
   hearts, and I will be to them a God, and they shall be to me a people.
   And they shall not teach every man his neighbour, and every man his
   brother, saying, Know the Lord; for they shall all know me, from the
   least to the greatest.

   The object here is God's law placed in the heart, and written in the
   mind; from whence they become God's people, and are brought truly to
   know him.

   [96] In this then is the law distinguished from the gospel; the law
   before was outward, written in tables of stone but now is inward
   written in the heart: of old the people depended upon their priests for
   the knowledge of God, but now they have all a certain and sensible
   knowledge of Him; concerning which Augustine speaketh well, in his book
   De Litera & Spiritu ; from whom Aquinas first of all seems to have
   taken occasion to move this question, Whether the new law be a written
   law, or an implanted law? Lex scripta, vel lex indita? Which he thus
   resolves, affirming, That the new law, or gospel, is not properly a law
   written, as the old was, but Lex indita, an implanted law; and that the
   old law was written without, but the new law is written within, on the
   table of the heart.

   [97] How much then are they deceived, who, instead of making the gospel
   preferable to the law, have made the condition of such as are under the
   gospel far worse? For no doubt it is a far better and more desirable
   thing to converse with God immediately, than only mediately, as being
   an higher and more glorious dispensation: and yet these men acknowledge
   that many under the law had immediate converse with God, whereas they
   now cry it is ceased.

   Again: Under the law there was the holy of holies, into which the high
   priest did enter, and received the word of the Lord immediately from
   betwixt the cherubims, so that the people could then certainly know the
   mind of the Lord; but now, according to these men's judgment, we are in
   a far worse condition, having nothing but the outward letter of the
   scripture to guess and divine from; concerning the sense or meaning of
   one verse of which scarce two can be found to agree. But Jesus Christ
   hath promised us better things, though many are so unwise as not to
   believe him, even to guide us by his own unerring Spirit, and hath rent
   and removed the veil, whereby not only one, and that once a year, may
   enter; but all of us, at all times, have access unto him, as often as
   we draw near unto him with pure hearts: he reveals his will to us by
   his Spirit, and writes his laws in our hearts. These things then being
   thus premised, I argue,

   Where the law of God is put into the mind, and written in the heart,
   there the object of faith, and revelation of the knowledge of God, is
   inward, immediate, and objective.

   But the law of God is put into the mind, and written in the heart of
   every true Christian, under the new covenant.

   Therefore the object of faith, and revelation of the knowledge of God
   to every true Christian, is inward, immediate, and objective.

   The assumption is the express words of scripture: the proposition then
   must needs be true, except that which is put into the mind, and written
   in the heart, were either not inward, not immediate, or not objective,
   which is most absurd.

   [98] S:. XII. The third argument is from these words of John, 1 John
   ii. ver. 27. But the anointing, which ye have received of him, abideth
   in you, and ye need not that any man teach you: but the same anointing
   teacheth you of all things, and is truth, and is no lie; and even as it
   hath taught you, ye shall abide in him.

   [99] First, This could not be any special, peculiar, or extraordinary
   privilege, but that which is common to all the saints, it being a
   general epistle, directed to all them of that age.

   [100] Secondly, The apostle proposeth this anointing in them, as a more
   certain touch-stone for them to discern and try seducers by, even than
   his own writings; for having in the former verse said, that he had
   written some things to them concerning such as seduced them, he begins
   the next verse, But the anointing, &c. and ye need not that any man
   teach you, &c. which infers, that having said to them what can be said,
   he refers them for all to the inward anointing, which teacheth all
   things, as the most firm, constant, and certain bulwark against all
   seducers.

   [101] And Lastly, That it is a lasting and continuing thing; the
   anointing which abideth. If it had not been to abide in them, it could
   not have taught them all things, neither guarded them against all
   hazard. From which I argue thus,

   He that hath an anointing abiding in him, which teacheth him all
   things, so that he needs no man to teach him, hath an inward and
   immediate teacher, and hath some things inwardly and immediately
   revealed unto him.

   But the saints have such an anointing:

   Therefore, &c.

   I could prove this doctrine from many more places of scripture, which
   for brevity's sake I omit; and now come to the second part of the
   proposition, where the objections usually formed against it are
   answered.

   [102] S:. XIII. The most usual is, That these revelations are
   uncertain.

   [103] But this bespeaketh much ignorance in the opposers; for we
   distinguish between the thesis and the hypothesis; that is, between the
   proposition and supposition. For it is one thing to affirm, that the
   true and undoubted revelation of God's spirit is certain and
   infallible; and another thing to affirm, that this or that particular
   person or people is led infallibly by this revelation in what they
   speak or write, because they affirm themselves to be so led by the
   inward and immediate revelation of the Spirit. The first is only
   asserted by us, the latter may be called in question. The question is
   not who are or are not so led: But whether all ought not or may not be
   so led?

   [104] Seeing then we have already proved that Christ hath promised his
   Spirit to lead his children, and that every one of them both ought and
   may be led by it; if any depart from this certain guide in deeds, and
   yet in words pretend to be led by it into things that are not good, it
   will not from thence follow, that the true guidance of the Spirit is
   uncertain, or ought not to be followed; no more than it will follow
   that the sun showeth not light, because a blind man, or one who
   wilfully shuts his eyes, falls into a ditch at noon-day for want of
   light; or that no words are spoken, because a deaf man hears them not;
   or that a garden full of fragrant flowers has no sweet smell, because
   he that has lost his smelling doth not smell it; the fault then is in
   the organ, and not in the object.

   All these mistakes therefore are to be ascribed to the weakness or
   wickedness of men, and not to that Holy Spirit. Such as bend themselves
   most against the certain and infallible testimony of the Spirit use
   commonly to allege the example of the old Gnostics, and the late
   monstrous and mischievous actings of the Anabaptists of Munster, all
   which toucheth us nothing at all, neither weakens a whit our most true
   doctrine. Wherefore, as a most sure bulwark against such kind of
   assaults, was subjoined that other part of our proposition thus:
   Moreover these divine and inward revelations, which we establish as
   absolutely necessary for the founding of the true faith, as they do
   not, so neither can they at any time, contradict the Scriptures'
   testimony, or sound reason.

   [105] Besides the intrinsic and undoubted truth of this assertion, we
   can boldly affirm it from our certain and blessed experience. For this
   Spirit never deceived us, never acted nor moved us to any thing that
   was amiss; but is clear and manifest in its revelations, which are
   evidently discerned by us, as we wait in that pure and undefiled light
   of God (that proper and fit organ) in which they are received.
   Therefore if any reason after this manner,

   (That because some wicked, ungodly, devilish men have committed wicked
   actions, and have yet more wickedly asserted, that they were led into
   these things by the Spirit of God;

   Therefore, No man ought to lean to the Spirit of God, or seek to be led
   by it,)

   [106] I utterly deny the consequence of this proposition, which, were
   it to be received as true, then would all faith in God and hope of
   salvation become uncertain, and the Christian religion be turned into
   mere Scepticism. For after the same manner I might reason thus:

   Because Eve was deceived by the lying of the serpent;

   Therefore she ought not to have trusted to the promise of God.

   Because the old world was deluded by evil spirits ;

   Therefore ought neither Noah, nor Abraham, nor Moses, to have trusted
   the Spirit of the Lord.

   Because a lying spirit spake through the four hundred prophets, that
   persuaded Ahab to go up and fight at Ramoth Gilead;

   Therefore the testimony of the true Spirit in Micaiah was uncertain,
   and dangerous to be followed.

   Because there were seducing spirits crept into the church of old;

   Therefore it was not good, or it is uncertain, to follow the anointing,
   which taught all things, and is truth, and is no lie.

   Who dare say, that this is a necessary consequence? Moreover, not only
   the faith of the saints and church of God of old, is hereby rendered
   uncertain, but also the faith of all sorts of Christians now is liable
   to the like hazard, even of those who seek a foundation for their faith
   elsewhere than from the Spirit. For I shall prove by an inevitable
   argument, ab incommodo, i.e. from the inconveniency of it, that if the
   Spirit be not to be followed upon that account, and that men may not
   depend upon it as their guide, because some, while pretending
   thereunto, commit great evils; that then, neither tradition, nor the
   scriptures, nor reason, which the Papists, Protestants, and Socinians
   do respectively make the rule of their faith, are any whit more
   certain. [107] The Romanists reckon it an error to celebrate Easter any
   other ways than that church doth. This can only be decided by
   tradition. And yet the Greek church, which equally layeth claim to
   tradition with herself, doth it otherwise. Yea, so little effectual is
   tradition to decide the case, that Polycarpus, the disciple of John,
   and Anicetus, the bishop of Rome, who immediately succeeded them,
   according to whose example both sides concluded the question ought to
   be decided, could not agree. [108] Here of necessity one of them must
   err, and that following tradition. Would the Papists now judge we dealt
   fairly by them, if we should thence aver, that tradition is not to be
   regarded? Besides, in a matter of far greater importance the same
   difficulty will occur, to wit, in the primacy of the bishop of Rome;
   for many do affirm, and that by tradition, that in the first six
   hundred years the Roman prelates never assumed the title of Universal
   Shepherd, nor were acknowledged as such. And, as that which altogether
   overturneth this precedency, there are that allege, and that from
   tradition also, that Peter never saw Rome; and that therefore the
   bishop of Rome cannot be his successor. Would you Romanists think this
   sound reasoning, to say as you do?

   Many have been deceived, and erred grievously, in trusting to
   tradition;

   Therefore we ought to reject all traditions, yea, even those by which
   we affirm the contrary, and, as we think, prove the truth.

   [109] Lastly, In the *council of Florence, the chief doctors of the
   Romish and Greek churches did debate whole sessions long concerning the
   interpretation of one sentence of the council of Ephesus, and of
   Epiphanius, and Basilius, neither could they ever agree about it.

   Secondly, As to the scripture, the same difficulty occurreth: the
   Lutherans affirm they believe consubstantiation by the scripture; which
   the Calvinists deny, as that which, they say, according to the same
   scripture, is a gross error. The Calvinists again affirm absolute
   predestination, which the Arminians deny, affirming the contrary;
   wherein both affirm themselves to be ruled by the scripture and reason
   in the matter. Should I argue thus then to the Calvinists?

   Here the Lutherans and Arminians grossly err, by following the
   scripture;

   Therefore the scripture is not a good nor certain rule; and e
   contrario.

   Would either of them accept of this reasoning as good and sound? What
   shall I say of the Episcopalians, Presbyterians, Independents, and
   Anabaptists of Great Britain, who are continually buffeting one another
   with the scripture? To whom the same argument might be alleged, though
   they do all unanimously acknowledge it to be the rule.

   [110] And Thirdly, as to reason, I shall not need to say much; for
   whence come all the controversies, contentions, and debates in the
   world, but because man thinks he follows right reason? Hence of old
   came the jangles between the Stoics, Platonists, Peripatetics,
   Pythagoreans, and Cynics, late betwixt the Aristotelians, Cartesians,
   and other naturalists: Can it be thence inferred, or will the
   Socinians, those great reasoners, allow us to conclude, because many,
   and those very wise men, have erred, by following, as they supposed,
   their reason, and that with what diligence, care and industry they
   could, to find out the truth, that therefore no man ought to make use
   of it at all, nor be positive in what he knows certainly to be
   rational? And thus far as to opinions; the same uncertainty is no less
   incident unto those other principles.

   [111] S:. XIV. But if we come to practices, though I confess I do with
   my whole heart abhor and detest those wild practices which are written
   concerning the Anabaptists of Munster; I am bold to say, as bad, if not
   worse things, have been committed by those that lean to tradition,
   scripture, and reason wherein also they have averred themselves to have
   been authorized by these rules. I need but mention all the tumults,
   seditious, and horrible bloodshed, wherewith Europe hath been afflicted
   these divers ages; in which Papists against Papists, Calvinists against
   Calvinists, Lutherans against Lutherans, and Papists assisted by
   Protestants, against 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, meanwhile, pretending reason for so doing, and pleading the
   lawfulness of it from scripture.

   [112] 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
   heretics, 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 heretics, 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 Calvinistic Presbyterians, the Profane Malignants,
   who accuse the Holy Consistorial and Presbyterian government, and seek
   to defend the Popish and Prelatic hierarchy; as also those other
   sectaries that trouble the peace of our church. What difference I pray
   thee, impartial reader, seest thou betwixt these?

   [113] If it be said, The Anabaptists went without, and against the
   authority of the magistrate; so did not the other ;

   [114] I might easily refute it, by alleging the mutual testimonies of
   these sects against one another. 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.

   [115] 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 publicly, 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.

   [116] 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 politic 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; 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. [117]

   S:. 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 of the outward testimony of
   scripture, or of the human or natural reason of man, as to a more noble
   and certain rule or touchstone; 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.

   [118] 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, chap. v. ver. 6. It is the Spirit that beareth witness,
   because the Spirit is truth.

   [119] Observe the reason brought by him, Because the Spirit is truth;
   of whose certainty and infallibility I have heretofore spoken. 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; 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 rustic of this, until he visibly see it. [120]
   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.

   S:. 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 weighed, I hope will have
   weight with all sorts of Christians, and it is this:

   [121] 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, 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.

   [122] 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.

   [123] 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.

   [124] 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 reading 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. [125] 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 certainest
   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.
     __________________________________________________________________

   [29] Mat. xi. 27

   [30] Revelation rejected by apostate Christians.

   [31] Knowledge spiritual and literal distinguished.

   [32] Aug. ex Tract. Ep. Job. 3.

   [33] Clem Alex. 1.1. Strom.

   [34] PAEdag.

   [35] Tertullianus Lib. de veland. Virginibus cap. 1.

   [36] Hierom. Ep. Paulin. 103.

   [37] Athanasius de Incarn. Verbi Dei.

   [38] Greg. Mag. Hom. 30. upon the Gospel.

   [39] Cyril. Alex. in Thesauro lib. 13. c. 3.

   [40] Bernard in Psal. 84.

   [41] Luther. tom. 5. p. 76.

   [42] Phil. Melancthon.

   [43] By the Spirit alone God is known.

   [44] Dr. Smith of Cambridge, concerning book divinity.

   [45] Apostacy and a false knowledge introduced.

   [46] Christianity is become an art, acquired by human science and
   industry.

   [47] By revalation is the true knowledge of God.

   [48] Abel, Seth, Noah, &c. instanced.

   [49] Assert. 1. proved.

   [50] John i. 1,2,3.

   [51] Eph. iii. 9.

   [52] Asser. 2. proved.

   [53] Proof I.

   [54] The things of God are known by the Spirit of God.

   [55] Proof II. No man can call Jesus Lord &c.

   [56] Spiritual truths are lies spoken by carnal men.

   [57] Like the prattling of a parrot.

   [58] Assert. 3. proved.

   [59] That revelation is by the Spirit of God.

   [60] Object.

   [61] Ans. Sanctum Sanctorum.

   [62] None shut out from this immediate fellowship.

   [63] Assert. 4.

   [64] Proved. What faith is.

   [65] The object of faith, Deus loquens.

   [66] Noah's faith.

   [67] Abraham's faith.

   [68] Object.

   [69] Answ. The ministry of angels speaking in the appearance of men to
   the saints of old.

   [70] Revelations by dreams and visions.

   [71] Object.

   [72] Answ. The Spirit speaks to the spiritual ear, not to the outward.

   [73] Assert. 5. proved.

   [74] The faith of the saints of old the same with ours.

   [75] Object.

   [76] Answ.

   [77] Christians are now to be led by the Spirit, in the same manner as
   the saints of old.

   [78] Query 1. Who is this Comforter?

   [79] Nonsensical consequences from the Socinians' belief of the
   scriptures being the Spirit.

   [80] Query 2. Where is his Place?

   [81] The Spirit within, the main token of a Christian.

   [82] The great and notable acts that have been and are performed by the
   Spirit in all ages.

   [83] Calvin of the necessity of the Spirit's indwelling in us.

   [84] Without the Spirit's presence, Christianity must cease.

   [85] Query 3. What is the work of the Spirit? John xvi. 13. and xiv.
   26.

   [86] The Spirit the guide.

   [87] A perpetual ordinance to God's church and people.

   [88] Object.

   [89] Answ.

   [90] Arg. 1.

   [91] Arg. 2.

   [92] Proof 1.

   [93] 1. Immediately.

   [94] 2. Objectively.

   [95] Proof 2.

   [96] The difference between the outward and inward law.

   [97] The gospel dispensation more glorious than that of the law.

   [98] Arg. 3. The anointing recommended, as

   [99] 1. Common.

   [100] 2. Certain.

   [101] 3. Lasting.

   [102] Object.

   [103] Answ.

   [104] The certainty of the Spirit's guidance proved.

   [105] By experience.

   [106] The absurdity of the consequence.

   [107] 1. Instances of tradition.

   [108] Euseb. Hist. Eccles. lib. 5. c. 26.

   [109] *Conc. Flor. Sess. 5. decreto quodam Conc. Eph. Act. 6. Sess. 11
   & 12. Conc. Flor. Sess. 18, 20. Conc. Flor. Sess. 21. p. 480. & seq.

   [110] 3. Of reason. The debates hence arising betwixt the old and late
   philosophers.

   [111] Anabaptists for their wild practices, and Protestants and Papists
   for their wars and bloodshed, each pretending scripture for it.

   [112] Tradition, scripture, and reason, made a cover for persecution
   and murder.

   [113] Object.

   [114] Answ. Examples of Popish cruelties.

   [115] Protestant violences and persecutions in Scotland, England, and
   Holland.

   [116] Lutheran seditions against the reformed teachers, and assault
   upon the Marquis of Brandenburg, &c. in Germany.

   [117] Let none reject the certainty of the one unerring Spirit of God,
   because of false pretenders to it.

   [118] The self-evidence of the Spirit.

   [119] The Spirit contradicts not the scripture nor right reason.

   [120] Natural demonstrations from astronomy and geometry.

   [121] Immediate revelation the immoveable foundation of all Christian
   faith.

   [122] Papists foundation, their church and tradition, why?

   [123] Protestants and Socinians make the scriptures their ground and
   foundation, why?

   [124] Christians by name, and not by nature, hold revelation ceased
   contrary to scripture.

   [125] Who wants his sight sees not the light.
     __________________________________________________________________

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. [126] 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. Seeing then that we do therefore receive and believe
   the scriptures because they proceeded from the Spirit, for 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.

   [127] S:. 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; 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 public confessions, are forced to
   acknowledge this.

   [128] 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."

   [129] The same is also affirmed in the first public 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."

   [130] 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."

   [131] 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.

   [132] 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.

   [133] S:. 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 apostacy, 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: 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 whose 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.

   [134] 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:

   But the scripture is not, nor can it be, the rule of that faith by
   which I believe them, &c.

   Therefore, &c.

   [135] 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 scripturesdescribed in the former
   proposition, is proved.

   [136] 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 Euangelion, 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:

   Therefore it is not, nor can be, the chief or principal rule of
   Christians.

   [137] S:.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.

   [138] 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 befit for such a place or not;

   [139] 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 heretics, 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. [140] Every member hath its particular
   place in the body, as the apostle showeth, 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. 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
   no doubt end in confusion.

   [141] 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? The apostle showeth 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 writ on our ministering; or he
   that teacheth, on teaching; or he that exhorteth, on exhortation. Now
   what scripture-rule showeth 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.

   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. [142] That this knowledge is exceedingly 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:

   [143] 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? 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. [144] 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, cited 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.

   S:. IV. [145] 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. 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 alleged 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 expressly 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. [146] As for example, The Papists in all their
   catechisms, and public exercises of examinations towards the people,
   have boldly cut away the second command, because it seems so expressly
   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? Must not all these here depend upon the honesty
   and faithfulness of the interpreters? 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. [147] Of which transcribers Jerom in his time complained,
   saying, That they wrote not what they found, but what they understood.
   And Epiphanius saith, That in the good and correct copies of Luke it
   was written, that Christ wept, and that Irenaeus doth cite it; but that
   the Catholics blotted it out, fearing lest heretics should have abused
   it. [148] Other fathers also declare, that whole verses were taken out
   of Mark, because of the Manichees.

   [149] But further, the various readings of the Hebrew character by
   reason of the points, which some plead for, as coeval with the first
   writings, which others, with no less probability, allege 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 Jerom, 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 alleged, 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. [150] 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: 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 rne 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
   writingsthat 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.

   S:. V. [151] If it be then asked me, Whether I think hereby to render
   the scriptures altogether uncertain, or useless;

   [152] 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,
   thoroughly furnished unto every good work.

   [153] 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, 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.

   [154] Secondly, God hath seen meet that herein we should, 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.

   [155] 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, that he had no
   knowledge of Aristotle's logic, which both Papists and Protestants
   now*, 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. [156] 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, Hierom. Epist. 134. ad Cypr. Tom. 3. saying, It is wont to
   befall 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 then, considering those great heaps of commentaries since,
   in ages yet far more corrupted?

   S:. VI. In this respect above-mentioned then, we have shown 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. [157] 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 slipped 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 shown 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 show 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.

   S:. VII. [158] 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.

   [159] 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 expressly
   affirmed to be inward and spiritual; so that this scripture is so far
   from making against us, that it makes for us. [160] 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 expressly 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.

   [161] 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.

   [162] 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; 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 shows,
   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. [163] 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.

   S:. VIII. [164] 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.

   Here, say they, the Bereans are commended for searching the scriptures,
   and making them the rule.

   [165] 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.

   [166] 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; and the thing under examination was, whether
   the birth, life, works, and sufferings of Christ, did answer to the
   prophecies that went before of 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
   cheerfulness; 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.

   [167] 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? [168] 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
   diversely suited, according as the people they are used to are stated
   and circumstantiated: 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.

   S:. IX. The last, and that which at first view seems to be the greatest
   objection, is this:

   [169] If the scripture be not the adequate, principal, and only rule,
   then it would follow that the scripture is not complete, nor the canon
   felled ; 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?

   [170] 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.

   [171] 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;

   [172] 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.

   [173] 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, [174] Let him that preacheth any other
   gospel, than that which hath been already preached by the apostles, and
   according to the scriptures, be accursed.

   [175] 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.

   [176] 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.

   [177] 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. [178] 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 a great article of faith of
   that which the scripture can give us no light in.

   As for instance: How shall a Protestant prove by scripture, to such as
   deny the Epistle of James to be authentic, 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 inany 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? [179] And yet it seems
   impossible, according to their principles, to bring any better argument
   to prove the Epistle of James to be authentic. 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.

   [180] 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; I desire they will show 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? [181] I could give many other
   examples, confessed by themselves. 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.
     __________________________________________________________________

   [126] John xvi. 13. Rom. vii. 14.

   [127] The holy scriptures the most excellent writings in the world.

   [128] Calvin's testimony that the Scripture certainly is from the
   Spirit.

   [129] The confession of the French churches.

   [130] Churches of Holland assert the same.

   [131] Westminster confession the same.

   [132] Apocrypha. 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, Tobius, the Maccabees, which the council of Carthage, held in
   the year 399, received.

   [133] The Scriptures are not the principal ground of truth.

   [134] Neither are they the primary rule of faith and manners.

   [135] That the Spirit is the rule.

   [136] Wherein the law & gospel differ.

   [137] The scripture not the rule.

   [138] Object.

   [139] Answ.

   [140] That which is good for one to do, may be sinful to another.

   [141] Diversities of gifts.

   [142] Of faith and salvation can the scriptures assure thee?

   [143] The heart of man deceitful.

   [144] The inward testimony of the Spirit the seal of
   scripture-promises.

   [145] That the scriptures are not the chief rule. 1. Deaf people,
   children, and idiots are instanced.

   [146] 2. Papists conceal the second commandment from the people. 3. The
   uncertainty of the interpreters of the scripture, and their
   adulterating it.

   [147] Hieron. Epist. 28. ad Lucin. p. 247.

   [148] Epiph. in Anachor, tom. oper.

   [149] The various readings of the Hebrew character, &c.

   [150] Wrong translations of scripture discerned in the Spirit by the
   unlearned in letters.

   [151] Object.

   [152] Answ.

   [153] The saints mutual comfort is the same Spirit in all.

   [154] Ans. 2. The scriptures a looking glass.

   [155] The scriptures' work and service.

   [156] Logic. *1675.

   [157] The scriptures a secondary rule.

   [158] Obj. 1

   [159] Answ.

   [160] To try all things, by what?

   [161] Obj. 2.

   [162] Ans. 1. Search the scriptures, &c.

   [163] Ans. 2.

   [164] Obj. 3.

   [165] Ans. 1.

   [166] Ans. 2. The Bereans searching the scriptures, makes them not the
   only rule to try doctrines.

   [167] Ans. 3.

   [168] The Athenians instanced.

   [169] Obj. 4.

   [170] Answ.

   [171] Obj. 1.

   [172] Ans. 1.

   [173] Ans. 2.

   [174] Gal. i. 8.

   [175] A new revelation is not a new gospel.

   [176] Books canonical.

   [177] Obj. 2.

   [178] Books lost.

   [179] Whether the Epistle of James be authentic and how to know it.

   [180] Obj. 3. Answ.

   [181] What it means to add to the scriptures.
     __________________________________________________________________

PROPOSITION IV.

   Concerning the Condition of Man in the Fall.

   [182] 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; 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. [183] Nevertheless, this
   seed is not imputed to infants, until by transgression they actually
   join themselves therewith; 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.

   S:. 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.

   [184] Others again will needs run into another extreme, (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
   incapable 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 forever 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,

   [185] First, What the condition of man is in the fall; and how far
   incapable to meddle in the things of God.

   [186] 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.

   [187] 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.

   S:. II. [188] 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 of
   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. [189] 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. [190] 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.

   [191] 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 centre, 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.

   [192] 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. 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 shows how he is polluted in all his
   ways; he shows 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.

   [193] 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;

   [194] The text showeth 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. [195] 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;

   [196] 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, These not having a law
   (i.e.) outwardly, are a law unto themselves; which shows 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.

   [197] 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,
   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, verse 12. that the law is holy, just, and good; and
   verse 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, [198] 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. [199] 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; 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 show 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 relics 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 relics 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 fu!fil the
   righteous law of God, yet God damned them, because of the want of that
   particular knowledge, while he himself withheld all means of their
   coming to him from them; but of this hereafter.

   S:. III. [200] I might also here use another argument from those 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:
   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.* [201]

   [202] They say, The Greek word psuchikos ought to be translated animal,
   and not natural; else, say they, it would have been phusikos. 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 anywise consistent with the scope of the place. For,

   [203] 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 shows 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.

   [204] Secondly, The apostle throughout this chapter shows 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? [205] 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, verse 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.

   S:. IV. [206] I come now to the other part, to wit, That this evil and
   corrupted 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 Eph. 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?
   [207] But it is manifest that man hath invented this opinion out of
   self-love, and from that bitter root from which all errors spring; for
   the most part of Protestants that hold this, having, as the 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. [208] Than which testimonies there is nothing more
   positive; since to infants there is no law, seeing as such they are
   utterly incapable 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 showeth what is the cause of man's
   eternal death, which he saith is his sinning; and then, as if he
   purposed expressly to shut out such an opinion, he assures us,The son
   shall not bear the father's iniquity. From which I thus argue:

   [209] 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.

   S:. V. Having thus far shown how absurd this opinion is, I shall
   briefly examine the reasons its authors bring for it.

   [210] First, They say, Adam was a public 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.

   [211] To this I answer: That Adam is a public 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 eph' ho may very
   well relate to thanatos, 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, eph' ho 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
   shows 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
   can not be here included.

   [212] 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.

   [213] 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. It is said indeed, In sin did my mother conceive me;
   not my mother did conceive me a sinner. Besides that, so interpreted,
   contradicts expressly 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.

   [214] 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.

   [215] 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. 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.

   [216] 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.

   [217] 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 refitted 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, 12(p' 65 to wit, 6ava2w,
   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; 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. [218]
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   [182] Rom. v. 12, 15.

   [183] Eph. ii.

   [184] Augustine's zeal against Pelagius.

   [185] I.

   [186] II.

   [187] III.

   [188] Part I. Adam's fall.

   [189] Guilt not ascribed to Adam's posterity.

   [190] Every imagination of the natural man is evil.

   [191] The heart of man deceitful.

   [192] Rom. iii. 10. Psa. xiv. 3. & liii. 2, &c. Man's estate in the
   fall.

   [193] Object.

   [194] Answ.

   [195] Object.

   [196] Ans. 1. By what nature the Gentiles did do the things of the law.

   [197] Ans. 2. The natural man discerneth not, &c.

   [198] Mat. vii. 16.

   [199] The Gentiles spiritual nature in doing the law.

   [200] Socinians exalting the light of the natural man.

   [201] *Ante-quam pro grediar.

   [202] Object.

   [203] Answ. 1 The animal man is the same with natural.

   [204] Answ. 2

   [205] The rational man in the natural state excluded from discerning
   the things of God.

   [206] Infants, no sin imputed to them.

   [207] The absolute decree of election springs from self-love.

   [208] To infants there is no law, so no transgression.

   [209] Infants bear not Adam's transgression.

   [210] Obj. 1.

   [211] Answ.

   [212] Obj. 2.

   [213] Answ. Conceived in sin answered.

   [214] Obj. 3.

   [215] Answ. Death the wages of sin answered.

   [216] Obj. 4.

   [217] Answ.

   [218] Original sin no scripture phrase.
     __________________________________________________________________

PROPOSITIONS V. & VI.

   Concerning the Universal Redemption by Christ, and also the Saving and
   Spiritual Light, wherewith every man is enlightened.
     __________________________________________________________________

PROPOSITION V.

   [219] 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, Eph. 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.
     __________________________________________________________________

   [219] Ezek. xviii. 32. & xxxiii. 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. [220] 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, 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. [221] Therefore 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 withheld 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 asserters 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.

   [222] Hitherto we have considered man's fallen, lost, corrupted, and
   degenerated condition. Now it is fit to inquire, 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
   withholding 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 publicly invite them,
   yet he justly condemns for disobedience, albeit he hath withheld 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.

   [223] S:. I. First, We may safely call this doctrine a novelty, seeing
   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. The first
   foundations of it were laid in the latter 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
   asserters, 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 of his blessed gospel, and lastly unto all
   mankind.

   [224] S:. lI. 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 asserters 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. [225] *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. 1 God (saith Beza)
   hath predestinated not only unto damnation, but also unto the causes of
   it, whomsoever he saw meet. 2 The decree of God cannot be excluded from
   the causes of corruption. 3 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. 4 It is the
   opinion (saith ParAEus) 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. 5 God (saith Martyr) doth incline and force
   the wills of wicked men into great sins. 6 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. 7
   Reprobate persons (saith Piscator) are absolutely ordained to this
   two-fold end, to undergo everlasting punishment, and necessarily to
   sin; and therefore to sin, that they may be justly punished.

   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 two-fold will they feign 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 incapable 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, incapable 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?

   [226] S:. III. 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. 4. 2 Pet. iii. 9. For if he hath created men only for this very
   end, that he might show 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.

   [227] S:. IV. 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 thoroughly
   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 leave saved all mankind, if in effect its virtue be not so
   far extended as to put all mankind into a capacity of salvation.

   [228] 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 benefitted 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.

   [229] 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.

   [230] S:.V. 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 some-time in a capacity to have stood, and do suffer only
   for their own guilt; whereas many millions of men are forever
   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. It puts him into a far worse condition than Pharaoh put the
   Israelites; for though he withheld straw from them, yet by much labour
   and pains they could have gotten it: but from men they make God to
   withhold all means of salvation, so that they can by no means attain
   it; 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 smitings 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.

   [231] 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 is also again affirmed
   in the sixth proposition, in these words, 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.

   [232] S:. VI. This doctrine of universal redemption, or Christ's dying
   for all men, is of itself so evident from the scripture-testimony, that
   there is scarcely 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? [233] 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. 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. [234] 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?
   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.

   [235] S:. 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 expressly assert, He did; 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 show 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. I desire to know what can be more expressly 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 placed, 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 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:

   [236] 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;

   [237] 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 attained. I prove also this
   proposition further, thus;

   [238] 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,

   [239] That which God willeth is not impossible:

   But God willeth all men to be saved:

   Therefore it is not impossible. And lastly;

   [240] 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.

   [241] S:.VIII. 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. [242] He came not to judge the world,
   but to save the world, John xii. 47. 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 augment their
   condemnation; from thence it necessarily follows, that he came not of
   intention to save, but to judge and condemn the greater part of the
   world, contrary to his own express testimony; [243] and as the apostle
   Paul, in the words above-cited, doth assert affirmatively, That God
   willeth the salvation of all, so doth the apostle Peter assert
   negatively, That he willeth not the perishing of any, 2 Pet. iii. 9.
   The Lord is not slack concerning his promise, as some men count
   slackness, but is long-suffering to us-ward, not willing that any
   should perish, but that all should come to repentance. And this is
   correspondent to that of the prophet Ezekiel, xxxiii. 11. As I live,
   saith the Lord, I have no pleasure in the death of the wicked, but that
   the wicked turn from his way, and live. If it be safe to believe God,
   and trust in him, we must not think that he intends to cheat us by all
   these expressions through his servants, but that he was in good
   earnest. And that this will and desire of his hath not taken effect,
   the blame is on our parts, as shall be after spoken of; which could not
   be, if we never were in any capacity of salvation, or that Christ had
   never died for us, but left us under an impossibility of salvation.
   What mean all those earnest invitations, all those serious
   expostulations, all those regretting contemplations, wherewith the holy
   scriptures are full? As, Why will you die, O house of Israel! Why will
   ye not come unto me, that ye might have life? I have waited to be
   gracious unto you: I have sought to gather you: I have knocked at the
   door of your hearts: Is not your destruction of yourselves? I have
   called all the day long. If men who are so invited be under no capacity
   of being saved, if salvation be impossible unto them, shall we suppose
   God in this to be no other but like the author of a romance, or master
   of a comedy, who amuses and raises the various affections and passions
   of his spectators by divers and strange accidents; sometimes leading
   them into hope, and sometimes into despair: all those actions, in
   effect, being but a mere illusion, while he hath appointed what the
   conclusion of all shall be?

   [244] Thirdly, this doctrine is abundantly confirmed by that of the
   apostle, 1 John ii. 1, 2 And if any man sin, we have an advocate with
   the Father, Jesus Christ the righteous. And he is the propitiation for
   our sins; and not for ours only, but also for the sins of the whole
   world. [245] The way which our adversaries take to evite this
   testimony, is most foolish and ridiculous: the [world] here, say they,
   is the world of believers: for this commentary we have nothing but
   their own assertion, and so while it manifestly destroys the text, may
   be justly rejected. For, first, let them show me, if they can, in all
   the scripture, where the [whole world] is taken for believers only; I
   shall show them where it is many times taken for the quite contrary;
   as, The world knows me not: The world receives me not: I am not of this
   world: besides all these scriptures, Psalm xvii. 14. Isai. xiii. 11.
   Mat. xviii. 7. John vii. 7. and viii. 26. and xii. 19. and xiv. 17. and
   xv. 18, 19. and xvii. 14. 14. and xviii. 20. 1 Cor. i. 21. and ii. 12.
   and vi. 2. Gal. vi. 14. James i. 27. 2 Pet. ii. 20. 1 John ii. 15. and
   iii. 1. and iv. 4, 5. and many more. Secondly, The apostle in this very
   place contra-distinguisheth the world from the saints thus; And not for
   ours only, but for the sins of the whole world: What means the apostle
   by [ours] here? Is not that the sins of believers? Was not he one of
   those believers? And was not this an universal epistle, written to all
   the saints that then were? So that according to these men's comment,
   there should be a very unnecessary and foolish redundancy in the
   apostle's words; as if he had said, He is a propitiation not only for
   the sins of all believers, but for the sins of all believers: Is not
   this to make the apostle's words void of good sense? Let them show us
   wherever there is such a manner of speaking in all the scripture, where
   any of the penmen first name the believers in concreto with themselves,
   and then contra-distinguish them from some other whole world of
   believers. That [whole world] if it be of believers, must not be the
   world we live in. But we need no better interpreter for the apostle
   than himself, who uses the very same expression and phrase in the same
   epistle, ch. v. 19. saying, We know that we are of God, and the whole
   world lieth in wickedness. There cannot be found in all the scripture,
   two places which run more parallel; seeing in both the same apostle, in
   the same epistle to the same persons, contra-distinguisheth himself,
   and the saints to whom he writes, from the whole world; which,
   according to these men's commentary, ought to be understood of
   believers: as if John had said, We know particular believers are of
   God; but the whole world of believers lieth in wickedness. What absurd
   wresting of scripture were this? And yet it may be as well pleaded for
   as the other; for they differ not at all. Seeing then that the apostle
   John tells us plainly, That Christ not only died for him, and for the
   saints and members of the church of God, to whom he wrote, but for the
   whole world, let us then hold it for a certain and undoubted truth,
   notwithstanding the cavils of such as oppose.

   [246] This might also be proved from many more scripture-testimonies,
   if it were at this season needful. All the fathers, so called, and
   doctors of the church, for the first four centuries, preached this
   doctrine; according to which they boldly held forth the gospel of
   Christ, and efficacy of his death; inviting and entreating the heathens
   to come and be partakers of the benefits of it, showing them how there
   was a door open for them all to be saved through Jesus Christ; not
   telling them that God had predestinated any of them to damnation, or
   had made salvation impossible to them, by withholding power and grace,
   necessary to believe, from them. But of many of their sayings, which
   might be alleged, I shall only instance a few.

   [247] Augustine, on the xcvth Psalm, saith, "The blood of Christ is of
   so great worth, that it is of no less value than the whole world."

   Prosper ad Gall. c. 9. "The redeemer of the world gave his blood for
   the world, and the world would not be redeemed, because the darkness
   did not receive the light. He that saith, the Saviour was not crucified
   for the redemption of the whole world, looks not to the virtue of the
   sacrament, but to the part of infidels; since the blood of our Lord
   Jesus Christ is the price of the whole world; from which redemption
   they are strangers, who either delighting in their captivity would not
   be redeemed, or after they were redeemed returned to the same
   servitude."

   The same Prosper, in his answer to Vicentius' first objection: "Seeing
   therefore because of one common nature and cause in truth, undertaken
   "by our Lord, all are rightly said to be redeemed, and nevertheless all
   are not brought out of captivity; the property of redemption without
   doubt belongeth to those from whom the prince of this world is shut
   out, and now are not vessels of the devil, but members of Christ; whose
   death was so bestowed upon mankind, that it belonged to the redemption
   of such who were not to be regenerated. But so, that that which was
   done by the example of one for all, might, by a singular mystery, be
   celebrated in every one. For the cup of immortality, which is made up
   of our infirmity and the divine power, hath indeed that in it which may
   profit all: but if it be not drank, it doth not heal."

   The author de vocat. gentium, lib. ll. cap. 6. "There is no cause to
   doubt but that our Lord Jesus Christ died for sinners and wicked men.
   And if there can be any found, who may be said not to be of this
   number, Christ hath not died for all; he made himself a redeemer for
   the whole world."

   [248] Chrysostom on John i. "If he enlightens every man coming into the
   world, how comes it that so many men remain without light? For all do
   not so much as acknowledge Christ. How then doth he enlighten every
   man? He illuminates indeed so far as in him is; but if any of their own
   accord, closing the eyes of their mind, will not direct their eyes unto
   the beams of this light, the cause that they remain in darkness is not
   from the nature of the light, but through their own malignity, who
   willingly have rendered themselves unworthy of so great a gift. But why
   believed they not? Because they would not: Christ did his part."

   The Arelatensian synod, held about the year 490, Pronounced him
   accursed, who should say that "Christ hath not died for all, or that he
   would not have all men to be saved."

   Ambr. on Psalm cxviii. Serm. 8. "The mystical Sun of Righteousness is
   arisen to all; he came to all; he suffered for all; and rose again for
   all: and therefore he suffered, that he might take away the sin of the
   world. But if any one believe not in Christ, he robs himself of this
   general benefit, even as if one by closing the windows should hold out
   the sun-beams. [249] The sun is not therefore not risen to all, because
   such an one hath so robbed himself of its heat: but the sun keeps its
   prerogative; it is such an one's imprudence that he shuts himself out
   from the common benefit of the light."

   The same man, in his 11th book of Cain and Abel, cap. 13. saith,
   "Therefore he brought unto all the means of health, that whosoever
   should perish, may ascribe to himself the causes of his death, who
   would not be cured when he had the remedy by which he might have
   escaped."

   S:. IX. Seeing then that this doctrine of the universality of Christ's
   death is so certain and agreeable to the scripture-testimony, and to
   the sense of the purest antiquity, it may be wondered how so many, some
   whereof have been esteemed not only learned, but also pious, have been
   capable to fall into so gross and strange an error. But the cause of
   this doth evidently appear, in that the way and method by which the
   virtue and efficacy of his death is communicated to all men, hath not
   been rightly understood, or indeed hath been erroneously taught. [250]
   The Pelagians, ascribing all to man's will and nature, denied man to
   have any seed of sin conveyed to him from Adam. And the Semi-Pelagians,
   making grace as a gift following upon man's merit, or right improving
   of his nature, according to the known principle, Facienti quod in se
   est, Deus non denegat gratiam.

   [251] This gave Augustine, Prosper, and some others occasion, labouring
   in opposition to these opinions, to magnify the grace of God, and paint
   out the corruptions of man's nature (as the proverb is of those that
   seek to make straight a crooked stick) to incline to the other extreme.
   So also the reformers, Luther and others, finding among other errors
   the strange expressions used by some of the Popish scholastics
   concerning free-will, and how much the tendency of their principles is
   to exalt man's nature and lessen God's grace, having all those sayings
   of Augustine and others for a pattern, through the like mistake run
   upon the same extreme: though afterwards the Lutherans, seeing how far
   Calvin and his followers drove this matter, (who, as a man of subtle
   and profound judgment, foreseeing where it would land, resolved
   above-board to assert that God had decreed the means as well as the
   end, and therefore had ordained men to sin, and excites them thereto,
   which he labours earnestly to defend,) and that there was no avoiding
   the making of God the author of sin, thereby received occasion to
   discern the falsity of this doctrine, and disclaimed it, as appears by
   the latter writings of Melancthon, and the Mompelgartensian conference,
   where Lucas Osiander, one of the collocutors, terms it impious; calls
   it a making God the author of sin and an horrid and horrible blasphemy.
   [252] Yet because none of those who have asserted this universal
   redemption since the reformation have given a clear, distinct, and
   satisfactory testimony how it is communicated to all, and so have
   fallen short of fully declaring the perfection of the gospel
   dispensation, others have been thereby the more strength ened in their
   errors; which I shall illustrate by one singular example.

   The Arminians, and other asserters of universal grace, use this as a
   chief argument. That which every man is bound to believe, is true: But
   every man is bound to believe that Christ died for him:

   Therefore, &c.

   [253] Of this argument the other party deny the assumption, saying,
   That they who never heard of Christ, are not obliged to believe in him;
   and seeing the Remonstrants (as they are commonly called) do generally
   themselves acknowledge, that without the outward knowledge of Christ
   there is no salvation, that gives the other party yet a stronger
   argument for their precise decree of reprobation. For, say they, seeing
   we all see really, and in effect, that God hath withheld from many
   generations, and yet from many nations, that knowledge which is
   absolutely needful to salvation, and so hath rendered it simply
   impossible unto them; why may he not as well withhold the grace
   necessary to make a saving application of that knowledge, where it is
   preached? For there is no ground to say, That this were injustice in
   God, or partiality, more than his leaving those others in utter
   ignorance; the one being but a withholding grace to apprehend the
   object of faith, the other a withdrawing the object itself. For answer
   to this, they are forced to draw a conclusion from their former
   hypothesis of Christ's dying for all, and God's mercy and justice,
   saying, That if these heathens, who live in these remote places, where
   the outward knowledge of Christ is not, did improve that common
   knowledge they have, to whom the outward creation is for an object of
   faith, by which they may gather that there is a God, then the Lord
   would, by some providence, either send an angel to tell them of Christ,
   or convey the scriptures to them, or bring them some way to an
   opportunity to meet with such as might inform them. Which, as it gives
   always too much to the power and strength of man's will and nature, and
   savours a little of Socinianism and Pelagianism, or at least of
   Semi-Pelagianism, so, since it is only built upon probable conjectures,
   neither hath it evidence enough to convince any strongly tainted with
   the other doctrine; nor yet doth it make the equity and wonderful
   harmony of God's mercy and justice towards all so manifest to the
   understanding. So that I have often observed, that these asserters of
   universal grace did far more pithily and strongly overturn the false
   doctrine of their adversaries, than they did establish and confirm the
   truth and certainty of their own. [254] And though they have proof
   sufficient from the holy scriptures to confirm the universality of
   Christ's death, and that none are precisely, by an irrevocable decree,
   excluded from salvation, yet I find when they are pressed in the
   respects above mentioned, to show how God hath so far equally extended
   the capacity to partake of the benefit of Christ's death unto all, as
   to communicate unto them a sufficient way of so doing, they are
   somewhat in a strait, and are put more to give us their conjectures
   from the certainty of the former pre-supposed truth, to wit, that
   because Christ hath certainly died for all, and God hath not rendered
   salvation impossible to any, therefore there must be some way or other
   by which they may be saved; which must be by improving some common
   grace, or by gathering from the works of creation and providence, than
   by really demonstrating, by convincing and spiritual arguments, what
   that way is.

   S:. X. It falls out then, that as darkness, and the great apostacy,
   came not upon the Christian world all at once, but by several degrees,
   one thing making way for another; until that thick and gross veil came
   to be overspread, wherewith the nations were, so blindly covered, from
   the seventh and eighth, until the sixteenth century; even as the
   darkness of the night comes not upon the outward creation at once, but
   by degrees, according as the sun declines in each horizon; so neither
   did that full and clear light and knowledge of the glorious
   dispensation of the gospel of Christ appear all at once; the work of
   the first witnesses being more to testify against and discover the
   abuses of the apostasy, than to establish the truth in purity. He that
   comes to build a new city, must first remove the old rubbish, before he
   can see to lay a new foundation; and he that comes to an house greatly
   polluted and full of dirt, will first sweep away and remove the filth,
   before he puts up his own good and new furniture. The dawning of the
   day dispels the darkness, and makes us see the things that are most
   conspicuous: but the distinct discovering and discerning of things, so
   as to make a certain and perfect observation, is reserved for the
   arising of the sun, and its shining in full brightness. And we can,
   from a certain experience, boldly affirm, that the not waiting for
   this, but building among, yea, and with, the old Popish rubbish, and
   setting up before a full purgation, hath been to most Protestants the
   foundation of many a mistake, and an occasion of unspeakable hurt.
   [255] Therefore the Lord God, who as he seeth meet doth communicate and
   make known to man the more full, evident, and perfect knowledge of his
   everlasting truth, hath been pleased to reserve the more full discovery
   of this glorious and evangelical dispensation, to this our age; albeit
   divers testimonies have thereunto been borne by some noted men in
   several ages, as shall hereafter appear. And for the greater
   augmentation of the glory of his grace, that no man might have whereof
   to boast, he hath raised up a few despicable and illiterate men, and
   for the most part mechanics, to be the dispensers of it; by which
   gospel all the scruples, doubts, hesitations, and objections above
   mentioned, are easily and evidently answered, and the justice as well
   as mercy of God, according to their divine and heavenly harmony, are
   exhibited, established, and confirmed. According to which certain light
   and gospel, as the knowledge thereof has been manifested to us by the
   revelation of Jesus Christ in us, fortified by our own sensible
   experience, and sealed by the testimony of the Spirit in our hearts, we
   can confidently affirm, and clearly evince, according to the testimony
   of the holy scriptures, the following points:

   [256] S:. XI. First, That God, who out of his infinite love sent his
   Son, the Lord Jesus Christ, into the world, who tasted death for every
   man, hath given to every man, whether Jew or Gentile, Turk or Scythian,
   Indian or Barbarian, of whatsoever nation, country, or place, a certain
   day or time of visitation; during which day or time it is possible for
   them to be saved, and to partake of the fruit of Christ's death.

   [257] Secondly, That for this end God hath communicated and given unto
   every man a measure of the light of his own Son, a measure of grace, or
   a measure of the Spirit, which the scripture expresses by several
   names, as sometimes of the seed of the kingdom, Mat. xiii. 18, 19. the
   light that makes all things manifest, Eph. v.13. the Word of God, Rom.
   x. 17. or manifestation of the Spirit given to profit withal, 1 Cor.
   xii. 7. a talent, Mat. xxv. 15. a little leaven, Mat. xiii. 33. the
   gospel preached in every creature, Col. i. 23.

   [258] Thirdly, That God, in and by this Light and Seed, invites, calls,
   exhorts, and strives with every man, in order to save him; which, as it
   is received, and not resisted, works the salvation of all, even of
   those who are ignorant of the death and sufferings of Christ, and of
   Adam's fall, both by bringing them to a sense of their own misery, and
   to be sharers in the sufferings of Christ inwardly, and by making them
   partakers of his resurrection, in becoming holy, pure, and righteous,
   and recovered out of their sins. By which also are saved they that have
   the knowledge of Christ outwardly, in that it opens their understanding
   rightly to use and apply the things delivered in the scriptures, and to
   receive the saving use of them: but that this may be resisted and
   rejected in both, in which then God is said to be resisted and pressed
   down, and Christ to be again crucified, and put to open shame in and
   among men. And to those who thus resist and refuse him, he becomes
   their condemnation.

   [259] First then, According to this doctrine the mercy of God is
   excellently well exhibited, in that none are necessarily shut out from
   salvation; and his justice is demonstrated, in that he condemns none
   but such to whom he really made offer of salvation, affording them the
   means sufficient thereunto.

   [260] Secondly, This doctrine, if well weighed, will be found to be the
   foundation of Christianity, salvation, and assurance.

   [261] Thirdly, It agrees and answers with the whole tenor of the gospel
   promises and threats, and with the nature of the ministry of Christ;
   according to which, the gospel, salvation, and repentance are commanded
   to be preached to every creature, without respect of nations, kindred,
   families, or tongues.

   [262] Fourthly, It magnifies and commends the merits and death of
   Christ, in that it not only accounts them sufficient to save all, but
   declares them to be brought so nigh unto all, as thereby to be put into
   the nearest capacity of salvation.

   [263] Fifthly, It exalts above all the grace of God, to which it
   attributeth all good, even the least and smallest actions that are so;
   ascribing thereunto not only the first beginnings and motions of good,
   but also the whole conversion and salvation of the soul.

   [264] Sixthly, It contradicts, overturns, and enervates the false
   doctrine of the Pelagians, Semi-Pelagians, Socinians, and others, who
   exalt the light of nature, the liberty of man's will, in that it wholly
   excludes the natural man from having any place or portion in his own
   salvation, by any acting, moving, or working of his own, until he be
   first quickened, raised up, and actuated by God's Spirit.

   [265] Seventhly, As it makes the whole salvation of man solely and
   alone to depend upon God, so it makes his condemnation wholly and in
   every respect to be of himself, in that he refused and resisted
   somewhat that from God wrestled and strove in his heart, and forces him
   to acknowledge God's just judgment in rejecting and forsaking of him.

   [266] Eighthly, It takes away all ground of despair, in that it gives
   every one cause of hope and certain assurance that they may be saved;
   neither doth feed any in security, in that none are certain how soon
   their day may expire: and therefore it is a constant incitement and
   provocation, and lively encouragement to every man, to forsake evil,
   and close with that which is good.

   [267] Ninthly, It wonderfully commends as well the certainty of the
   Christian religion, among infidels, as it manifests its own verity to
   all, in that it is confirmed and established by the experience of all
   men seeing there never was yet a man found in any place of the earth,
   however barbarous and wild, but hath acknowledged, that at some time or
   other, less or more, he hath found somewhat in his heart reproving him
   for some things evil which he hath done, threatening a certain horror
   if he continued in them, as also promising and communicating a certain
   peace and sweetness, as he has given way to it, and not resisted it.

   [268] Tenthly, It wonderfully showeth the excellent wisdom of God, by
   which he hath made the means of salvation so universal and
   comprehensive, that it is not needful to recur to those miraculous and
   strange ways; seeing, according to this most true doctrine, the gospel
   reacheth all, of whatsoever condition, age, or nation.

   [269] Eleventhly, It is really and effectively, though not in so many
   words, yet by deeds, established and confirmed by all the preachers,
   promulgators, and doctors of the Christian religion, that ever were, or
   now are, even by those that otherways in their judgment oppose this
   doctrine, in that they all, whatever they have been or are, or
   whatsoever people, place, or country they come to, do preach to the
   people, and to every individual among them, that they may be saved;
   entreating and desiring them to believe in Christ, who hath died for
   them. So that what they deny in the general, they acknowledge of every
   particular; there being no man to whom they do not preach in order to
   salvation, telling him Jesus Christ calls and wills him to believe and
   be saved; and that if he refuse, he shall therefore be condemned, and
   that his condemnation is of himself. Such is the evidence and virtue of
   Truth, that it constrains its adversaries even against their wills to
   plead for it.

   [270] Lastly, According to this doctrine the former argument used by
   the Arminians, and evited by the Calvinists, concerning every man's
   being bound to believe that Christ died for him, is, by altering the
   assumption, rendered invincible; thus,

   That which every man is bound to believe, is true: But every man is
   bound to believe that God is merciful unto him:

   Therefore, &c.

   This assumption no man can deny, seeing his mercies are said to be over
   all his works. And herein the scripture every way declares the mercy of
   God to be, in that he invites and calls sinners to repentance, and hath
   opened a way of salvation for them: so that though those men be not
   bound to believe the history of Christ's death and passion who never
   came to know of it, yet they are bound to believe that God will be
   merciful to them, if they follow his ways; and that he is merciful unto
   them, in that he reproves them for evil, and encourages them to good.
   [271] Neither ought any man to believe that God is unmerciful to him,
   or that he hath from the beginning ordained him to come into the world
   that he might be left to his own evil inclinations, and so do wickedly,
   as a means appointed by God to bring him to eternal damnation; which,
   were it true, as our adversaries affirm it to be of many thousands, I
   see no reason why a man might not believe; for certainly a man may
   believe the truth.

   As it manifestly appears from the thing itself, that these good and
   excellent consequences follow from the belief of this doctrine, so from
   the proof of them it will yet more evidently appear; to which before I
   come, it is requisite to speak somewhat concerning the state of the
   controversy, which will bring great light to the matter: for from the
   not right understanding of a matter under debate, sometimes both
   arguments on the one hand, and objections on the other, are brought,
   which do no way hit the case; and hereby also our sense and judgment
   therein will be more fully understood and opened.

   [272] S:. XII. First then, by this day and time of visitation, which we
   say God gives unto all, during which they may be saved, we do not
   understand the whole time of every man's life; though to some it may be
   extended even to the very hour of death, as we see in the example of
   the thief converted upon the cross: but such a season at least as
   sufficiently exonerateth God of every man's condemnation, which to some
   may be sooner, and to others later, according as the Lord in his wisdom
   sees meet. So that many men may out-live this day, after which there
   may be no possibility of salvation to them, and God justly suffers them
   to be hardened, as a just punishment of their unbelief, and even raises
   them up as instruments of wrath, and makes them a scourge one against
   another. [273] Whence to men in this condition may be fitly applied
   those scriptures which are abused to prove that God incites men
   necessarily to sin. This is notably expressed by the apostle, Rom. i.
   from verse 17. to the end, but especially verse 28. And even as they
   did not like to retain God in their knowledge, God gave them over to a
   reprobate mind, to do those things which are not convenient. That many
   may outlive this day of God's gracious visitation unto them, is shown
   by the example of Esau, Heb. xii. 16, 17. who sold his birth-right: so
   he had it once, and was capable to have kept it; but afterwards, when
   he would have inherited the blessing, he was rejected. This appears
   also by Christ's weeping over Jerusalem, Luke xix. 42. saying, If thou
   hadst known in this thy day the things that belong unto thy peace; but
   now they are hid from thine eyes. Which plainly imports a time when
   they might have known them, which now was removed from them, though
   they were yet alive; but of this more shall be said hereafter.

   [274] S:. XIII. Secondly, By this seed, grace, and word of God, and
   light wherewith we say every one is enlightened, and hath a measure of
   it, which strives with him in order to save him, and which may, by the
   stubbornness and wickedness of man's will, be quenched, bruised,
   wounded, pressed down, slain and crucified, we understand not the
   proper essence and nature of God precisely taken, which is not
   divisible into parts and measures, as being a most pure, simple being,
   void of all composition or division, and therefore can neither be
   resisted, hurt, wounded, crucified, or slain by all the efforts and
   strength of men; but we understand a spiritual, heavenly, and invisible
   principle, in which God, as Father, Son, and Spirit, dwells; a measure
   of which divine and glorious life is in all men as a seed, which of its
   own nature draws, invites, and inclines to God; and this some call
   vehiculum Dei, or the spiritual body of Christ, the flesh and blood of
   Christ, which came down from heaven, of which all the saints do feed,
   and are thereby nourished unto eternal life. [275] And as every
   unrighteous action is witnessed against and reproved by this light and
   seed, so by such actions it is hurt, wounded, and slain, and flees from
   them; even as the flesh of man flees from that which is of a contrary
   nature to it. [276] Now because it is never separated from God nor
   Christ, but wherever it is God and Christ are as wrapped up therein,
   therefore and in that respect as it is resisted, God is said to be
   resisted; and where it is borne down, God is said to be pressed as a
   cart under sheaves, and Christ is said to be slain and crucified. And
   on the contrary, as this seed is received in the heart, and suffered to
   bring forth its natural and proper effect, Christ comes to be formed
   and raised, of which the scripture makes so much mention, calling it
   the new man, Christ within, the hope of glory. This is that Christ
   within, which we are heard so much to speak and declare of, everywhere
   preaching him up, and exhorting people to believe in the light, and
   obey it, that they may come to know Christ in them, to deliver them
   from all sin.

   [277] But by this, as we do not at all intend to equal ourselves to
   that holy man the Lord Jesus Christ, who was born of the virgin Mary,
   in whom all the fulness of the Godhead dwelt bodily, so neither do we
   destroy the reality of his present existence, as some have falsely
   calumniated us. For though we affirm that Christ dwells in us, yet not
   immediately, but mediately, as he is in that seed, which is in us;
   whereas he, to wit, the Eternal Word, which was with God, and was God,
   dwelt immediately in that holy man. He then is as the head, and we as
   the members; he the vine, and we the branches. Now as the soul of man
   dwells otherwise and in a far more immediate manner in the head and in
   the heart, than in the hands or legs; and as the sap, virtue, and life
   of the vine lodgeth far otherwise in the stock and root than in the
   branches; so God dwelleth otherwise in the man Jesus than in us. We
   also freely reject the heresy of Apollinarius, who denied him to have
   any soul, but said the body was only actuated by the Godhead. As also
   the error of Eutyches, who made the manhood to be wholly swallowed up
   of the Godhead. Wherefore, as we believe he was a true and real man, so
   we also believe that he continues so to be glorified in the heavens in
   soul and body, by whom God shall judge the world, in the great and
   general day of judgment.

   [278] S:. XIV. Thirdly, We understand not this seed, light, or grace to
   be an accident, as most men ignorantly do, but a real spiritual
   substance, which the soul of man is capable to feel and apprehend, from
   which that real, spiritual, inward birth in believers arises, called
   the new creature, the new man in the heart. This seems strange to
   carnal-minded men, because they are not acquainted with it; but we know
   it, and are sensible of it, by a true and certain experience. Though it
   be hard for a man in his natural wisdom to comprehend it, until he come
   to feel it in himself; and if he should, holding it in the mere notion,
   it would avail him little; yet we are able to make it appear to be
   true, and that our faith concerning it is not without a solid ground:
   for it is in and by this inward and substantial seed in our hearts as
   it comes to receive nourishment, and to have a birth or geniture in us,
   that we come to have those spiritual senses raised by which we are made
   capable of tasting, smelling, seeing, and handling the things of God;
   for a man cannot reach unto those things by his natural spirit and
   senses, as is above declared.

   Next, We know it to be a substance, because it subsists in the hearts
   of wicked men, even while they are in their wickedness, as shall be
   hereafter proved more at large. Now no accident can be in a subject
   without it give the subject its own denomination; as where whiteness is
   in a subject, there the subject is called white. [279] So we
   distinguish betwixt holiness, as it is an accident, which denominates
   man so, as the seed receives a place in him, and betwixt the holy
   substantial seed, which many times lies in man's heart as a naked grain
   in the stony ground. So also as we may distinguish betwixt health and
   medicine; health cannot be in a body without the body be called
   healthful, because health is an accident; but medicine may be in a body
   that is most unhealthful, for that it is a substance. And as when a
   medicine begins to work, the body may in some respect be called
   healthful, and in some respect unhealthful, so we acknowledge as this
   divine medicine receives place in man's heart, it may denominate him in
   some part holy and good, though there remain yet a corrupted
   unmortified part, or some part of the evil humours unpurged out; for
   where two contrary accidents are in one subject, as health and sickness
   in a body, the subject receives its denomination from the accident
   which prevails most. So many men are called saints, good and holy men,
   and that truly, when this holy seed hath wrought in them in a good
   measure, and hath somewhat leavened them into its nature, though they
   may be yet liable to many infirmities and weaknesses, yea and to some
   iniquities: for as the seed of sin and ground of corruption; yea and
   the capacity of yielding thereunto, and sometimes actually falling,
   doth not denominate a good and holy man impious; so neither doth the
   seed of righteousness in evil men, and the possibility of their
   becoming one with it, denominate them good or holy.

   [280] S:. XV. Fourthly, We do not hereby intend anyways to lessen or
   derogate from the atonement and sacrifice of Jesus Christ; but on the
   contrary do magnify and exalt it. For as we believe all those things to
   have been certainly transacted which are recorded in the holy
   scriptures concerning the birth, life, miracles, sufferings,
   resurrection, and ascension of Christ; so we do also believe that it is
   the duty of every one to believe it to whom it pleases God to reveal
   the same, and to bring to them the knowledge of it; yea, we believe it
   were damnable unbelief not to believe it, when so declared; but to
   resist that holy seed, which as minded would lead and incline every one
   to believe it as it is offered unto them, though it revealeth not in
   every one the outward and explicit knowledge of it, nevertheless it
   always assenteth to it, ubi declaratur, where it is declared.
   Nevertheless as we firmly believe it was necessary that Christ should
   come, that by his death and sufferings he might offer up himself a
   sacrifice to God for our sins, who his own self bare our sins in his
   own body on the tree; so we believe that the remission of sins which
   any [281] partake of, is only in and by virtue of that most
   satisfactory sacrifice, and no otherwise. For it is by the obedience of
   that one that the free gift is come upon all to justification. For we
   affirm, that as all men partake of the fruit of Adam's fall, in that
   by, reason of that evil seed, which through him is communicated unto
   them, they are prone and inclined unto evil, though thousands of
   thousands be ignorant of Adam's fall, neither ever knew of the eating
   of the forbidden fruit; so also many may come to feel the influence of
   this holy and divine seed and light, and be turned from evil to good by
   it, though they knew nothing of Christ's coming in the flesh, through
   whose obedience and sufferings it is purchased unto them. And as we
   affirm it is absolutely needful that those do believe the history of
   Christ's outward appearance, whom it pleased God to bring to the
   knowledge of it; so we do freely confess, that even that outward
   knowledge is very comfortable to such as are subject to and led by the
   inward seed and light. For not only doth the sense of Christ's love and
   sufferings tend to humble them, but they are thereby also strengthened
   in their faith, and encouraged to follow that excellent pattern which
   he hath left us, who suffered for us, as saith the apostle Peter, 1
   Pet. ii. 21. leaving us an example that we should follow his steps: and
   many times we are greatly edified and refreshed with the gracious
   sayings which proceed out of his mouth. [282] The history then is
   profitable and comfortable with the mystery, and never without it; but
   the mystery is and may be profitable without the explicit and outward
   knowledge of the history.

   [283] But Fifthly, This brings us to another question, to wit, Whether
   Christ be in all men or no? Which sometimes hath been asked us, and
   arguments brought against it; because indeed it is to be found in some
   of our writings that Christ is in all men; and we often are heard, in
   our public meetings and declarations, to desire every man to know and
   be acquainted with Christ in them, telling them that Christ is in them;
   it is fit therefore, for removing of all mistakes, to say something in
   this place concerning this matter. We have said before how that a
   divine, spiritual, and supernatural light is in all men; how that that
   divine supernatural light or seed is vehiculum Dei ; how that God and
   Christ dwelleth in it, and is never separated from it; also how that as
   it is received and closed with in the heart, Christ comes to be formed
   and brought forth: but we are far from ever having said, that Christ is
   thus formed in all men, or in the wicked: for that is a great
   attainment, which the apostle travailed, that it might be brought forth
   in the Galatians. Neither is Christ in all men by way of union, or
   indeed to speak strictly, by way of inhabitation; because this
   inhabitation, as it is generally taken, imports union, or the manner of
   Christ's being in the saints: as it is written, I will dwell in them,
   and walk in them, 2 Cor. vi. 16. But in regard Christ is in all men, as
   in a seed, yea, and that he never is, nor can be, separate from that
   holy pure seed and light which is in all men; therefore may it be said
   in a larger sense, that he is in all, even as we observed before. The
   scripture saith, Amos ii. 13. God is pressed down as a cart under
   sheaves, and Christ crucified in the ungodly; though to speak properly
   and strictly, neither can God be pressed down, nor Christ as God, be
   crucified. In this respect then, as he is in the seed which is in all
   men, we have said, Christ is in all men, and have preached and directed
   all men to Christ in them, who lies crucified in them by their sins and
   iniquities, [284] that they may look upon him whom they have pierced,
   and repent: whereby he that now lies as it were, slain and buried in
   them, may come to be raised, and have dominion in their hearts over
   all. And thus also the apostle Paul preached to the Corinthians and
   Galatians, 1 Cor. ii. 2. Christ crucified in them, en humin, as the
   Greek hath it. This Jesus Christ was that which the apostle desired to
   know in them, and make known unto them, that they might come to be
   sensible how they had thus been crucifying Christ, that so they might
   repent and be saved. And, forasmuch as Christ is called that light that
   enlightens every man, the light of the world, therefore the light is
   taken for Christ; who truly is the fountain of light, and hath his
   habitation in it for ever. Thus the light of Christ is sometimes called
   Christ, i. e. that in which Christ is, and from which he is never
   separated.

   S:. XVI. Sixthly, It will manifestly appear by what is above said, that
   we understand not this divine principle to be any part of man's nature,
   nor yet to be any relics of any good which Adam lost by his fall, in
   that we make it a distinct separate thing from man's soul, and all the
   faculties of it: yet such is the malice of our adversaries, that they
   cease not sometimes to calumniate us, as if we preached up a natural
   light, or the light of man's natural conscience. Next there are that
   lean to the doctrine of Socinus and Pelagius, who persuade themselves
   through mistake, and out of no ill design to injure us, as if this
   which we preach up were some natural power and faculty of the soul, and
   that we only differ in the wording of it, and not in the thing itself;
   whereas there can be no greater difference than is betwixt us in that
   matter: for we certainly know that this light of which we speak is not
   only distinct, but of a different nature from the soul of man, and its
   faculties. [285] Indeed that man, as he is a rational creature, hath
   reason as a natural faculty of his soul, by which he can discern things
   that are rational, we deny not; for this is a property natural and
   essential to him, by which he can know and learn many arts and
   sciences, beyond what any other animal can do by the mere animal
   principle. Neither do we deny but by this rational principle man may
   apprehend in his brain, and in the notion, a knowledge of God and
   spiritual things; yet that not being the right organ, as in the second
   proposition hath more at length been signified, it cannot profit him
   towards salvation, but rather hindereth; and indeed the great cause of
   the apostacy hath been, that man hath sought to fathom the things of
   God in and by this natural and rational principle, and to build up a
   religion in it, neglecting and overlooking this principle and seed of
   God in the heart; so that herein, in the most universal and catholic
   sense, hath Anti-Christ in every man set up himself, and sitteth in the
   temple of God as God, and above every thing that is called God. [286]
   For men being the temple of the Holy Ghost, as saith the apostle, 1Cor.
   iii. 16, when the rational principle sets up itself there above the
   seed of God, to reign and rule as a prince in spiritual things, while
   the holy seed is wounded and bruised, there is Anti-Christ in every
   man, or somewhat exalted above and against Christ. Nevertheless we do
   not hereby affirm as if man had received his reason to no purpose, or
   to be of no service unto him, in no wise: we look upon reason as fit to
   order and rule man in things natural. [287] For as God gave two great
   lights to rule the outward world, the sun and moon, the greater light
   to rule the day, and the lesser light to rule the night; so hath he
   given man the light of his Son, a spiritual divine light, to rule him
   in things spiritual, and the light of reason to rule him in things
   natural. And even as the moon borrows her light from the sun, so ought
   men, if they would be rightly and comfortably ordered in natural
   things, to have their reason enlightened by this divine and pure light.
   Which enlightened reason, in those that obey and follow this true
   light, we confess may be useful to man even in spiritual things, as it
   is still subservient and subject to the other; even as the animal life
   in man, regulated and ordered by his reason, helps him in going about
   things that are rational. [288] We do further rightly distinguish this
   from man's natural conscience; for conscience being that in man which
   ariseth from the natural faculties of man's soul, may be defiled and
   corrupted. It is said expressly of the impure, Tit. i. 15. That even
   their mind and conscience is defiled; but this light can never be
   corrupted nor defiled; neither did it ever consent to evil or
   wickedness in any: for it is said expressly, that it makes all things
   manifest that are reproveable, Eph. v. 13. and so is a faithful witness
   for God against every unrighteousness in man. [289] Now conscience, to
   define it truly, comes from [conscire,] and is that knowledge which
   ariseth in man's heart, from what agreeth, contradicteth, or is
   contrary to any thing believed by him, whereby he becomes conscious to
   himself that he transgresseth by doing that which he is persuaded he
   ought not to do. So that the mind being once blinded or defiled with a
   wrong belief, there ariseth a conscience from that belief, which
   troubles him when he goes against it. [290] As for example: A Turk who
   hath possessed himself with a false belief that it is unlawful for him
   to drink wine, if he do it, his conscience smites him for it; but
   though he keep many concubines, his conscience troubles him not,
   because his judgment is already defiled with a false opinion that it is
   lawful for him to do the one, and unlawful to do the other. Whereas, if
   the light of Christ in him were minded, it would reprove him, not only
   for committing fornication, but also, as he became obedient thereunto,
   inform him that Mahomet was an impostor; as well as Socrates was
   informed by it, in his day, of the falsity of the heathen's gods.

   [291] So if a Papist eat flesh in Lent, or be not diligent enough in
   adoration of saints and images, or if he should contemn images, his
   conscience would smite him for it, because his judgment is already
   blinded with a false belief concerning these things: whereas the light
   of Christ never consented to any of these abominations. Thus then man's
   natural conscience is sufficiently distinguished from it; for
   conscience followeth the judgment, doth not inform it; but this light,
   as it is received, removes the blindness of the judgment, opens the
   understanding, and rectifies both the judgment and conscience. [292] So
   we confess also, that conscience is an excellent thing, where it is
   rightly informed and enlightened: wherefore some of us have fitly
   compared it to the lantern, and the light of Christ to a candle: a
   lantern is useful, when a clear candle burns and shines in it; but
   otherwise of no use. To the light of Christ then in the conscience, and
   not to man's natural conscience, it is that we continually commend men;
   that, not this, is it which we preach up, and direct people to, as a
   most certain guide unto life eternal.

   Lastly, This light, seed, &c. appears to be no power or natural faculty
   of man's mind; because a man that is in his health can, when he
   pleases, stir up, move, and exercise the faculties of his soul; he is
   absolute master of them; and except there be some natural cause or
   impediment in the way, he can use them at his pleasure: but this light
   and seed of God in man he cannot move and stir up when he pleaseth; but
   it moves, blows, and strives with man, as the Lord seeth meet. [293]
   For though there be a possibility of salvation to every man during the
   day of his visitation, yet cannot a man, at any time when he pleaseth,
   or hath some sense of his misery, stir up that light and grace, so as
   to procure to himself tenderness of heart; but he must wait for it:
   which comes upon all at certain times and seasons, wherein it works
   powerfully upon the soul, mightily tenders it, and breaks it; at which
   time, if man resist it not, but close with it, he comes to know
   salvation by it. Even as the lake of Bethesda did not cure all those
   that washed in it, but such only as washed first after the angel had
   moved upon the waters; so God moves in love to mankind, in his seed in
   his heart, at some singular times, setting his sins in order before
   him, and seriously inviting him to repentance, offering to him
   remission of sins and salvation; which if man accept of, he may be
   saved. Now there is no man alive, and I am confident there shall be
   none to whom this paper shall come, who, if they will deal faithfully
   and honestly with their own hearts, will not be forced to acknowledge
   that they have been sensible of this in some measure, less or more;
   which is a thing that man cannot bring upon himself with all his pains
   and industry. This then, O man or woman, is the day of God's gracious
   visitation to thy soul, which, if thou resist not, thou shalt be happy
   for ever. [294] This is the day of the Lord, which, as Christ saith, is
   like the lightning, which shineth from the east unto the west; [295]
   and the wind or spirit, which blows upon the heart, and no man knows
   whither it goes, nor whence it comes.

   [296] S:. XVII. And lastly. This leads me to speak concerning the
   manner of this seed or light's operation in the hearts of all men,
   which will show yet more manifestly, how widely we differ from all
   those that exalt a natural power or light in man; and how our principle
   leads above all others to attribute our whole salvation to the mere
   power, Spirit, and grace of God.

   To them then that ask us after this manner, How do ye differ from the
   Pelagians and Arminians? For if two men have equal sufficient light and
   grace, and the one be saved by it, and the other not; is it not because
   the one improves it, the other not? Is not then the will of man the
   cause of the one's salvation beyond the other? [297] I say, to such we
   thus answer: That as the grace and light in all is sufficient to save
   all, and of its own nature would save all; so it strives and wrestles
   with all in order to save them; he that resists its striving, is the
   cause of his own condemnation; he that resists it not, it becomes his
   salvation: so that in him that is saved, the working is of the grace,
   and not of the man; and it is a passiveness rather than an act; though
   afterwards, as man is wrought upon, there is a will raised in him, by
   which he comes to be a coworker with the grace: for according to that
   of Augustine, He that made us without us, will not save us without us.
   So that the first step is not by man's working, but by his not contrary
   working. And we believe, that at these singular seasons of every man's
   visitation above-mentioned, as man is wholly unable of himself to work
   with the grace, neither can he move one step out of the natural
   condition, until the grace lay hold upon him; so it is possible for him
   to be passive, and not to resist it, as it is possible for him to
   resist it. So we say, the grace of God works in and upon man's nature;
   which, though of itself wholly corrupted and defiled, and prone to
   evil, yet is capable to be wrought upon by the grace of God; even as
   iron, though an hard and cold metal of itself, may be warmed and
   softened by the heat of the fire, and wax melted by the sun. And as
   iron or wax, when removed from the fire or sun, returneth to its former
   condition of coldness and hardness; so man's heart, as it resists or
   retires from the grace of God, returns to its former condition again. I
   have often had the manner of God's working, in order to salvation
   towards all men, illustrated to my mind by one or two clear examples,
   which I shall here add for the information of others.

   [298] The first is, Of a man heavily diseased; to whom I compare man in
   his fallen and natural condition. I suppose God, who is the great
   physician, not only to give this man physic, after he hath used all the
   industry he can for his own health, by any skill or knowledge of his
   own; as those that say, If a man improve his reason or natural
   faculties, God will superadd grace; or, as others say, that he cometh
   and maketh offer of a remedy to this man outwardly, leaving it to the
   liberty of man's will, either to receive it or reject it. But He, even
   the Lord, this great physician, cometh, and poureth the remedy into his
   mouth, and as it were, layeth him in his bed; so that if the sick man
   be but passive, it will necessarily work the effect. But, if he be
   stubborn and untoward, and will needs rise up and go forth into the
   cold, or eat such fruits as are hurtful to him, while the medicine
   should operate, then, though of its nature it tendeth to cure him, yet
   it will prove destructive to him, because of those obstructions which
   it meeteth with. Now as the man that should thus undo himself would
   certainly be the cause of his own death; so who will say, that, if
   cured, he owes not his health wholly to the physician, and not to any
   deed of his own; seeing his part was not any action, but a passiveness?

   [299] The second example is, Of divers men lying in a dark pit
   together, where all their senses are so stupified, that they are scarce
   sensible of their own misery. To this I compare man in his natural,
   corrupt, fallen condition. I suppose not that any of these men,
   wrestling to deliver themselves, do thereby stir up, or engage one able
   to deliver them to give them his help, saying within himself, I see one
   of these men willing to he delivered, and doing what in him lies,
   therefore he deserves to be assisted; as say the Socinians, Pelagians,
   and Semi-Pelagians. Neither do I suppose that this deliverer comes to
   the top of the pit, and puts down a ladder, desiring them that will to
   come up; and so puts them upon using their own strength and will to
   come up; as do the Jesuits and Arminians: yet, as they say, such are
   not delivered without the grace; seeing the grace is that ladder by
   which they were delivered. But I suppose that the deliverer comes at
   certain times, and fully discovers and informs them of the great misery
   and hazard they are in, if they continue in that noisome and
   pestiferous place; yea, forces them to a certain sense of their misery,
   (for the wickedest men at times are made sensible of their misery by
   God's visitation,) and not only so, but lays hold upon them, and gives
   them a pull, in order to lift them out of their misery; which if they
   resist not will save them; only they may resist it. This being applied
   as the former, doth the same way illustrate the matter. Neither is the
   grace of God frustrated, though the effect of it be diverse, according
   to its object, being the ministration of mercy and love in those that
   reject it not, but receive it, John i. 12. But the ministration of
   wrath and condemnation in those that do reject it, John iii. 19. Even
   as the sun by one act or operation melteth and softeneth the wax, and
   hardeneth the clay, [300] The nature of the sun is to cherish the
   creation, and therefore the living are refreshed by it, and the flowers
   send forth a good savour, as it shines upon them, and the fruits of the
   trees are ripened; yet cast forth a dead carcase, a thing without life,
   and the same reflection of the sun will cause it to stink, and putrefy
   it; yet is not the sun said thereby to be frustrated of its proper
   effect. So every man during the day of his visitation is shined upon by
   the sun of righteousness, and capable of being influenced by it, so as
   to send forth good fruit, and a good savour, and to be melted by it.
   But, when he hath sinned out his day, then the same sun hardeneth him,
   as it doth the clay, and makes his wickedness more to appear and
   putrefy, and send forth an evil savour.

   [301] S:. XVIII. Lastly, as we truly affirm that God willeth no man to
   perish, and therefore hath given to all race sufficient for salvation;
   so we do not deny, but that in a special manner he worketh in some, in
   whom grace so prevaileth, that they necessarily obtain salvation;
   neither doth God suffer them to resist. For it were absurd to say, that
   God had not far otherwise extended himself towards the virgin Mary and
   the apostle Paul, than towards many others: neither can we affirm that
   God equally loved the beloved disciple John and Judas the traitor; yet
   so far, nevertheless, as none wanted such a measure of grace by which
   they might have been saved, all are justly inexcusable. And also God
   working in those to whom this prevalency of grace is given, doth so
   hide himself, to shut out all security and presumption, that such may
   be humbled, and the free grace of God magnified, and all reputed to be
   of the free gift; and nothing from the strength of self. Those also who
   perish, when they remember those times of God's visitation towards
   them, wherein he wrestled with them by his Light and Spirit, are forced
   to confess, that there was a time wherein the door of mercy was open
   unto them, and that they are justly condemned, because they rejected
   their own salvation.

   Thus both the mercy and justice of God are established, and the will
   and strength of man are brought down and rejected; his condemnation is
   made to be of himself; and his salvation only to depend upon God. Also
   by these positions two great objections, which often are brought
   against this doctrine, are well solved.

   [302] The first is deduced from those places of scripture, wherein God
   seems precisely to have decreed and predestinated some to salvation;
   and for that end, to have ordained certain means, which fall not out to
   others; as in the calling of Abraham, David, and others, and in the
   conversion of Paul; for these being numbered among such to whom this
   prevalency is given, the objection is easily loosed.

   The second is drawn from those places, wherein God seems to have
   ordained some wicked persons to destruction; and therefore to have
   obdured their hearts to force them unto great sins, have raised them
   up, that he might show in them his power; who, if they be numbered
   amongst those men whose day of visitation is passed over, that
   objection is also solved; as will more evidently appear to any one that
   will make a particular application of those things, which I at this
   time, for brevity's sake, thought meet to pass over. [303]

   S:. XIX. Having thus clearly and evidently stated the question, and
   opened our mind and judgment in this matter, as divers objections are
   hereby prevented, so will it make our proof both the easier and the
   shorter.

   [304] The first thing to be proved is, That God hath given to every man
   a day or time of visitation, wherein it is possible for him to be
   saved. If we can prove that there is a day and time given, in which
   those might have been saved that actually perish, the matter is done:
   for none deny but those that are saved have a day of visitation. This
   then appears by the regrets and complaints which the Spirit of God
   throughout the whole scripture makes, even to those that did perish;
   sharply reproving them, for that they did not accept of, nor close with
   God's visitation and offer of mercy to them. Thus, the Lord expresses
   himself then first of all to Cain, Gen. iv. 6, 7. And the Lord said
   unto Cain, Why art thou wroth? And why is thy countenance fallen? If
   thou dost well, shalt thou not be accepted ? If thou dost not well, sin
   lieth at the door. This was said to Cain before he slew his brother
   Abel, when the evil seed began to tempt him, and work in his heart. We
   see how God gave warning to Cain in season, and in the day of his
   visitation towards him, acceptance and remission if he did well: for
   this interrogation, Shalt thou not be accepted? imports an affirmative,
   Thou shalt be accepted, if thou dost well. So that if we may trust God
   Almighty, the fountain of all truth and equity, it was possible in a
   day, even for Cain to be accepted. Neither could God have proposed the
   doing of good as a condition, if he had not given Cain sufficient
   strength, whereby he was capable to do good. [305] This the Lord
   himself also shows, even that he gave a day of visitation to the old
   world, Gen. vi. 3. And the Lord said, My Spirit shall not always strive
   in man; for so it ought to be translated. This manifestly implies, that
   his Spirit did strive with man, and doth strive with him for a season;
   which season expiring, God ceaseth to strive with him, in order to save
   him: for the Spirit of God cannot be said to strive with man after the
   day of his visitation is expired; seeing it naturally, and without any
   resistance, works its effect then, to wit, continually to judge and
   condemn him. [306] From this day of visitation, that God hath given to
   everyone, is it that he is said to wait to be gracious, Isa. xxx. 18.
   and to be long-suffering, Exod. xxxiv. 6. Numb. xiv. 18. Psal. lxxxvi.
   15. Jer. xv. 15. Here the prophet Jeremy, in his prayer, lays hold upon
   the long-suffering of God; and in his expostulating with God, he shuts
   out the objection of our adversaries in the 18th verse; Why is my pain
   perpetual, and my wound incurable, which refuseth to be healed? Wilt
   thou altogether be unto me as a liar, and as waters that fail? Whereas,
   according to our adversaries' opinion, the pain of the most part of men
   is perpetual, and their wound altogether incurable; yea, the offer of
   the gospel, and of salvation unto them, is as a lie, and as waters that
   fail, being never intended to be of any effect unto them. The apostle
   Peter says expressly, that this long-suffering of God waited in the
   days of Noah for those of the old world, 1 Pet. iii. 20. which, being
   compared with that of Gen. vi. 3. before-mentioned, doth sufficiently
   hold forth our proposition. And that none may object that this
   long-suffering or striving of the Lord was not in order to save them,
   the same apostle saith expressly, 2 Pet. iii. 15. [307] That the
   long-suffering of God is to be accounted salvation; and with this long
   suffering, a little before in the 9th verse, he couples, That God is
   not willing that any should perish. Where, taking him to be his own
   interpreter, (as he is most fit,) he holdeth forth, That those to whom
   the Lord is long-suffering, (which he declareth he was to the wicked of
   the old world, and is now to all, not willing that any should perish,)
   they are to account this long-suffering of God to them salvation. Now
   how or in what respect can they account it salvation, if there be not
   so much as a possibility of salvation conveyed to them therein? For it
   were not salvation to them, if they could not be saved by it. In this
   matter Peter further refers to the writings of Paul, holding forth this
   to have been the universal doctrine. [308] Where it is observable what
   he adds upon this occasion, how there are some things in Paul's
   epistles hard to be understood, which the unstable and unlearned wrest
   to their own destruction; insinuating plainly this of those expressions
   in Paul's epistles, as Rom. ix. &c. which some, unlearned in spiritual
   things, did make to contradict the truth of God's long-suffering
   towards all, in which he willeth not any of them should perish, and in
   which they all may be saved. Would to God many had taken more heed than
   they have done to this advertisement! That place of the apostle Paul,
   which Peter seems here most particularly to hint at, doth much
   contribute also to clear the matter, Rom. ii. 4. Despisest thou the
   riches of his goodness and forbearance, and long-suffering, not knowing
   that the goodness of God leadeth thee to repentance? Paul speaketh here
   to the unregenerate, and to the wicked, who (in the following verse he
   saith) Treasure up wrath unto the day of wrath; and to such he commends
   the riches of the forbearance and long-suffering of God; showing that
   the tendency of God's goodness leadeth to repentance. How could it
   necessarily tend to lead them to repentance, how could it be called
   riches or goodness to them, if there were not a time wherein they might
   repent by it, and come to be sharers of the riches exhibited in it?
   From all which I thus argue:

   [309] If God plead with the wicked, from the possibility of their being
   accepted; if God's Spirit strive in them for a season, in order to save
   them, who afterwards perish; if he wait to be gracious unto them; if he
   be long suffering towards them; and if this long-suffering be salvation
   to them while it endureth, during which time God willeth them not to
   perish, but exhibiteth to them the riches of his goodness and
   forbearance to lead them to repentance; then there is a day of
   visitation wherein such might have been, or some such now may be saved,
   who have perished; and may perish, if they repent not:

   [310] But the first is true; therefore also the last.

   [311] S:. XX. Secondly, This appeareth from the prophet Isaiah, v. 4.
   What could I have done more to my vineyard? For in verse 2, he saith;
   He had fenced it, and gathered out the stones thereof; and planted it
   with the choicest vine; and yet (saith he) when I looked it should have
   brought forth grapes, it brought forth wild grapes. Wherefore he
   calleth the inhabitants of Jerusalem and men of Judah to judge betwixt
   him and this vineyard, saying; What could I have done more to my
   vineyard, than I have done in it? and yet (as is said) it brought forth
   wild grapes: which was applied to many in Israel who refused God's
   mercy. The same example is used by Christ, Mat. xxi. 33. Mark xii. 1.
   Luke xx. 9.where Jesus shows, how to some a vineyard was planted, and
   all things given necessary for them, to get them fruit to pay or
   restore to their master; and how the master many times waited to be
   merciful to them, in sending servants after servants, and passing by
   many offences, before he determined to destroy and cast them out. First
   then, this cannot be understood of the saints, or of such as repent and
   are saved; for it is said expressly, He will destroy them. Neither
   would the parable any ways have answered the end for which it is
   alleged, if these men had not been in a capacity to have done good;
   yea, such was their capacity, that Christ saith in the prophet, What
   could I have done more? So that it is more than manifest, that by this
   parable, repeated in three sundry evangelists, Christ holds forth his
   long-suffering towards men, and their wickedness, to whom means of
   salvation being afforded, do nevertheless resist, to their own
   condemnation. To these also are parallel these scriptures, Prov. i. 24,
   25, 26. Jer. xviii. 9, 10. Mat. xviii. 32, 33, 34. Acts xiii. 46.

   [312] Lastly, That there is a day of visitation given to the wicked,
   wherein they might have been saved, and which being expired, they are
   shut out from salvation, appears evidently by Christ's lamentation over
   Jerusalem, expressed in three sundry places, Matth. xxiii. 37. Luke
   xiii. 34. and xix. 41, 42. And when he was come near, he beheld the
   city, and wept over it, saying; If thou hadst known, even thou, at
   least in this thy day, the things that belong to thy peace; but now
   they are hid from thine eyes! Than which nothing can be said more
   evident to prove our doctrine. For, First, he insinuates that there was
   a day wherein the inhabitants of Jerusalem might have known those
   things that belonged to their peace. Secondly, That during that day he
   was willing to have gathered them, even as an hen gathereth her
   chickens. A familiar example, yet very significative in this case;
   which shows that the offer of salvation made unto them was not in vain
   on his part, but as really, and with as great cheerfulness and
   willingness, as an hen gathereth her chickens. Such as is the love and
   care of the hen toward her brood. Such is the care of Christ to gather
   lost men and women, to redeem them out of their corrupt and degenerate
   state. Thirdly, that because they refused, the things belonging to
   their peace, were hid from their eyes. Why were they hid? Because ye
   would not suffer me to gather you; ye would not see those things that
   were good for you, in the season of God's love towards you. And
   therefore now, that day being expired, ye cannot see them, and, for a
   farther judgment, God suffers you to be hardened in unbelief.

   [313] So it is, after real offers of mercy and salvation are rejected,
   that men's hearts are hardened, and not before. Thus that saying is
   verified. To him that hath shall be given; and from him that hath not,
   shall be taken away even that which he hath. This may seem a riddle,
   yet it is according to this doctrine easily solved. He hath not,
   because he hath lost the season of using it, and so to him it is now as
   nothing. For Christ useth this expression, Matt. xxv. 26. upon the
   occasion of the taking the one talent from the slothful servant, and
   giving it to him that was diligent; which talent was no ways
   insufficient of itself, but of the same nature with those given to the
   others. And therefore the Lord had reason to exact the profit of it
   proportionably, as well as from the rest. So, I say, it is after the
   rejecting of the day of visitation, that the judgment of obduration is
   inflicted upon men and women, as Christ pronounceth it upon the Jews
   out of Isa. vi. 9. which all the four evangelists make mention of. Mat.
   xiii. 14. Mark iv. 12. Luke viii. 10. John xii. 40. And last of all the
   apostle Paul, after he had made offer of the gospel of salvation to the
   Jews at Rome, pronounceth the same, Acts xxviii. 26. after that some
   believed not. Well spake the Holy Ghost, by Isaiah the prophet, unto
   our fathers, saying, Go unto this people, and say, Hearing ye shall
   hear, and shall not understand; and seeing ye shall see, and shall not
   perceive. For the heart of this people is waxed gross, and their ears
   are dull of hearing, and their eyes have they closed; lest they should
   see with their eyes, and hear with their ears, and understand with
   their hearts, and should be converted, and I should heal them. So it
   appears, that God would have them to see, but they closed their eyes;
   and therefore they are justly hardened. [314] Of this matter, Cyrillus
   Alexandrinus upon John, lib. 6. cap. 21. speaks well, answering to this
   objection. "But some may say, If Christ be come into the world, that
   those that see may be blinded, their blindness is not imputed unto
   them; but it rather seems that Christ is the cause of their blindness,
   who saith," He is come into the world, that those that see may be
   blinded. "But," said he, "they speak not rationally, who object these
   things unto God, and are not afraid to call him the author of evil,
   [315] For, as the sensible sun is carried upon our horizon, that it may
   communicate the gift of its clearness unto all, and make its light
   shine upon all. Yet if any one close his eye-lids, or willingly turn
   himself from the sun, refusing the benefit of its light, he wants not
   its illumination, and remains in darkness, not through the defect of
   the sun, but through his own fault. So that the true sun, who came to
   enlighten those that sat in darkness, and in the region of the shadow
   of death; visited the earth for this cause, that he might communicate
   unto all the gift of knowledge and grace, and illuminate the inward
   eyes of all by a spiritual splendour: but many reject the gift of this
   heavenly light freely given to them, and have closed the eyes of their
   minds, lest so excellent an illumination or irradiation of the eternal
   light should shine unto them. It is not then through defect of the true
   sun that they are blinded, but only through their own iniquity and
   hardness for, as the wise man saith, Wisdom ii. their wickedness hath
   blinded them."

   From all which I thus argue:

   [316] If there was a day wherein the obstinate Jews might have known
   the things that belonged to their peace, which, because they rejected
   it, were hid from their eyes; if there was a time wherein Christ would
   have gathered them, who, because they refused, could not be gathered;
   then such as might have been saved do actually perish, that slighted
   the day of God's visitation towards them, wherein they might have been
   converted and saved.

   But the first is true ; therefore also the last.

   [317] S:. XXI. Secondly, that which comes in the second place to be
   proved is, That whereby God offers to work this salvation during the
   day of every man's visitation; and that is, That he hath given to every
   man a measure of saving, sufficient, and supernatural light and grace.
   This I shall do, by God's assistance, by some plain and clear
   testimonies of the scripture.

   [318] First, from that of John i. 9. That was the true light, which
   lighteth every man that cometh into the world. This place doth so
   clearly favour us, that by some it is called the Quakers' text ; for it
   doth evidently demonstrate our assertion; so that it scarce needs
   either consequence or deduction, seeing itself is a consequence of two
   propositions asserted in the former verses, from which it followeth as
   a conclusion in the very terms of our faith. The first of these
   propositions is, The life that is in Him is the light of men. The
   second, The light shineth in the darkness. And from these two he
   infers, and He is the true light, which lighteth every man that cometh
   into the world.

   [319] >From whence I do in short observe, That this divine apostle
   calls Christ the light of men, and giveth us this as one of the chief
   properties, at least considerably and especially to be observed by us;
   seeing hereby, as he is the light, and as we walk with him in that
   light which he communicates to us, we come to have fellowship and
   communion with him; as the same apostle saith elsewhere, 1 John i. 7.
   Secondly, That this light shineth in darkness, though the darkness
   comprehend it not. [320] Thirdly, that this true light enlighteneth
   every man that cometh into the world. Where the apostle, being directed
   by God's Spirit, hath carefully avoided their captiousness, that would
   have restricted this to any certain number: where every one is, there
   is none excluded. Next, should they be so obstinate, as sometimes they
   are, as to say that this every man, is only every one of the elect;
   these words following, every man that cometh into the world, would
   obviate that objection. So that it is plain there comes no man into the
   world, whom Christ hath not enlightened in some measure, and in whose
   dark heart this light doth not shine; though the darkness comprehend it
   not, yet it shineth there; and the nature thereof is to dispel the
   darkness, where men shut not their eyes upon it. [321] Now for what end
   this light is given, is expressed in verse 7, where John is said to
   come for a witness, to bear witness to the light, that all men through
   it might believe; to wit, through the light, ~i avm', which doth very
   well agree with ow-r6;, as being the nearest antecedent, though most
   translators have (to make it suit with their own doctrine) made it
   relate to John, as if all men were to believe through John. For which,
   as there is nothing directly in the text, so it is contrary to the very
   strain of the context. For, seeing Christ hath lighted every man with
   this light, is it not that they may come to believe through it? All
   could not believe through John, because all men could not know of
   John's testimony; whereas every man being lighted by this, may come
   there-through to believe. John shined not in darkness; but this light
   shineth in the darkness, that having dispelled the darkness, it may
   produce and beget faith. And lastly, we must believe through that, and
   become believers through that, by walking in which, fellowship with God
   is known and enjoyed; but, as hath been above observed, it is by
   walking in this light that we have this communion and fellowship; not
   by walking in John, which were nonsense. So that this relative Si
   aurtt, must needs be referred to the light whereof John bears witness,
   that through that light, wherewith Christ hath lighted every man, all
   men might come to believe. [322] Seeing then this light is the light of
   Jesus Christ, and the light through which men come to believe, I think
   it needs not to be doubted, but that it is a supernatural, saving, and
   sufficient light. If it were not supernatural, it could not be properly
   called the light of Jesus; for though all things be His, and of Him,
   and from Him, yet those things which are common and peculiar to our
   nature, as being a part of it, we are not said in so special a manner
   to have from Christ. Moreover, the evangelist is holding out to us here
   the office of Christ as mediator, and the benefits which from him as
   such do redound unto us.

   [323] Secondly, it cannot be any of the natural gifts or faculties of
   our soul, whereby we are said here to be enlightened; because this
   light is said to shine in the darkness, and cannot be comprehended by
   it. Now this darkness is no other but man's natural condition and
   state; in which natural state he can easily comprehend, and doth
   comprehend, those things that are peculiar and common to him as such.
   That man in his natural condition is called darkness, see Eph. v. 8.
   For ye were sometimes darkness, but now are ye light in the Lord. And
   in other places, as Acts xxvi. 18. Col. i. 3. 1 Thess. v. 5. where the
   condition of man in his natural state is termed darkness: therefore I
   say this light cannot be any natural property or faculty of man's soul,
   but a supernatural gift and grace of Christ.

   [324] Thirdly, It is sufficient and saving.

   [325] That which is given that all men through it may believe, must
   needs be saving and sufficient: that, by walling in which, fellowship
   with the saints and the blood of Christ, which cleanseth from all sin,
   is possessed, must be sufficient:

   But such is the LIGHT, 1 John i. 7.

   Therefore, &c.

   Moreover;

   [326] That which we are commanded to believe in that we may become the
   children of the light, must be a supernatural, sufficient, and saving
   principle:

   But we are commanded to believe in this light:

   Therefore, &c.

   The proposition cannot be denied. The assumption is Christ's own words,
   John xii. 36. While ye have the light, believe in the light, that ye
   may be the children of the light.

   [327] To this they object, That by [light] here is understood Christ's
   outward person, in whom he would have them believe.

   [328] That they ought to have believed in Christ, that is, that He was
   the MESSIAH that was to come, is not denied; but how they evince that
   Christ intended that here, I see not: nay, the place itself shows the
   contrary, by these words, While ye have the light; and by the verse
   going before, Walk while ye have the light, lest darkness come upon
   you: which words import, that when that light in which they were to
   believe was removed, then they should lose the capacity or season of
   believing. Now this could not be understood of Christ's person, else
   the Jews might have believed in him; and many did savingly believe in
   him, as all Christians do at this day, when the person, to wit, his
   bodily presence, or outward man, is far removed from them. [329] So
   that this light in which they were commanded to believe, must be that
   inward spiritual light that shines in their hearts for a season, even
   during the day of man's visitation; which while it continueth to call,
   invite, and exhort, men are said to have it, and may believe in it; but
   when men refuse to believe in it, and reject it, then it ceaseth to be
   a light to show them the way; but leaves the sense of their
   unfaithfulness as a sting in their conscience, which is a terror and
   darkness unto them, and upon them, in which they cannot know where to
   go, neither can work any ways profitably in order to their salvation.
   And therefore to such rebellious ones the day of the Lord is said to be
   darkness, and not light, Amos v. 18.

   From whence it appears, that though many receive not the light, as many
   comprehend it not, nevertheless this saving light shines in all, that
   it may save them. [330] Concerning which also Cyrillus Alexandrinus
   saith well, and defends our principle: "With great diligence and
   watchfulness," saith he, "doth the apostle John endeavour to anticipate
   and prevent the vain thoughts of men: for there is here a wonderful
   method of sublime things, and overturning of objections. He had just
   now called the Son the true light, by whom he affirmed that every man
   coming into the world, was enlightened; yea, that he was in the world,
   and the world was made by him. One may then object, If the word of God
   be the light, and if this light enlighten the hearts of men, and
   suggest unto men piety and the understanding of things; if he was
   always in the world, and was the creator or builder of the world, why
   was he so long unknown unto the world? It seems rather to follow
   because he was unknown to the world, therefore the world was not
   enlightened by him, nor he totally light. Lest any should so object, he
   divinely infers [and the world knew him not.] Let not the world," saith
   he, "accuse the word of God, and his eternal light, but its own
   weakness; for the sun enlightens, but the creature rejects the grace
   that is given unto it, and abuseth the sharpness of understanding
   granted it, by which it might have naturally known God; and, as a
   prodigal, hath turned its sight to the creatures, neglecting to go
   forward, and through laziness and negligence buried the illumination,
   and despised this grace. [331] Which that the disciple of Paul might
   not do, he was commanded to watch; therefore it is to be imputed to
   their wickedness, who are illuminated, and not unto the light. For as
   albeit the sun riseth upon all, yet he that is blind receiveth no
   benefit thereby; none thence can justly accuse the brightness of the
   sun, but will ascribe the cause of not seeing to the blindness: so I
   judge it is to be understood, of the only begotten Son of God; for he
   is the true light, and sendeth forth his brightness upon all; but the
   god of this world, as Paul saith, hath blinded the minds of those that
   believe not, 2 Cor. iv. 4. that the light of the gospel shine not unto
   them. We say then that darkness is come upon men, not because they are
   altogether deprived of light, for nature retaineth still the strength
   of understanding divinely given it, but because man is dulled by an
   evil habit, and become worse, and hath made the measure of grace in
   some respect to languish. When therefore the like befalls man, the
   Psalmist justly prays, crying, Open mine eyes, that I may behold the
   wonderful things of thy law. For the law was given that this light
   might be kindled in us, the blearedness of the eyes of our minds being
   wiped away, and the blindness being removed which detained us in our
   former ignorance. By these words then the world is accused as
   ungrateful and insensible, not knowing its author, nor bringing forth
   the good fruit of the illumination; that it may now seem to be said
   truly of all, which was of old said by the prophet of the Jews, I
   expected that it should have brought forth grapes, but it brought forth
   wild grapes. For the good fruit of the illumination was the knowledge
   of the only begotten, as a cluster hanging from a fruitful branch, &c."

   [332] >From which it appears Cyrillus believed that a saving
   illumination was given unto all. For as to what he speaks of nature, he
   understands it not of the common nature of man by itself, but of that
   nature which hath the strength of understanding divinely given it: for
   he understands this universal illumination to be of the same kind with
   that grace of which Paul makes mention to Timothy, saying, Neglect not
   the grace that is in thee. Now it is not to be believed that Cyrillus
   was so ignorant as to judge that grace to have been some natural gift.

   [333] S:. XXII. That this saving light and seed, or a measure of it, is
   given to all, Christ tells us expressly in the parable of the sower,
   Mat. xiii. from ver. 18. Mark iv. and Luke viii. 11. he saith, That
   this seed sown in those several sorts of grounds is the word of the
   kingdom, which the apostle calls the word of faith, Rom. x. 8. James i.
   21. 11oy. ilCCpu7, the implanted ingrafted word, which is able to save
   the soul; the words themselves declare that it is that which is saving
   in the nature of it, for in the good ground it fructified abundantly.

   Let us then observe, that this seed of the kingdom, this saving,
   supernatural, and sufficient word, was really sown in the stony thorny
   ground, and by the way-side, where it did not profit, but became
   useless as to these grounds: it was, I say, the same seed that was sown
   in the good ground. It is then the fear of persecution and
   deceitfulness of riches, as Christ himself interpreteth the parable,
   which hindereth this seed to grow in the hearts of many not but that in
   its own nature it is sufficient, being the same with that which groweth
   up and prospereth in the hearts of those who receive it. So that though
   all are not saved by it, yet there is a seed of salvation planted and
   sown in the hearts of all by God, which would grow up and redeem the
   soul, if it were not choked and hindered. Concerning this parable
   Victor Antiochenus on Mark iv. as he is cited by Vossius, in his
   Pelagian History, book 7. saith, "That our Lord Christ hath liberally
   sown the divine seed of the word, and proposed it to all, without
   respect of persons; and as he that soweth distinguisheth not betwixt
   ground and ground, but simply casteth in the seed without distinction,
   so our Saviour hath offered the food of the divine word so far as was
   his part, although he was not ignorant what would become of many.
   Lastly, He so behaved himself, as he might justly say, What should I
   have done that I have not done?" And to this answered the parable of
   the talents, Mat. xxv. he that had two talents was accepted, as well as
   he that had five, because he used them to his master's profit: and he
   that had one might have done so; his talent was of the same nature of
   the rest: it was as capable to have proportionably brought forth its
   interest as the rest. And so though there be not a like proportion of
   grace given to all; to some five talents, to some two talents, and to
   some but one talent; yet there is given to all that which is
   sufficient, and no more is required than according to that which is
   given: For unto whomsoever much is given, from him shall much be
   required, Luke xii. 48. He that had the two talents was accepted for
   giving four, nothing less than he that gave the ten: so should he also
   that gave the one, if he had given two; and no doubt one was capable to
   have produced two, as well as five to have produced ten; or two, four.

   [334] S:. XXIII. Thirdly, This saving spiritual light is the gospel,
   which the apostle saith expressly is preached in every creature under
   heaven; even that very gospel whereof Paul was made a minister, Col. i.
   23. [335] For the gospel is not a mere declaration of good things,
   being the power of God unto salvation to all those that believe, Rom.
   i. 16. Though the outward declaration of the gospel be taken some times
   for the gospel; yet it is but figuratively, and by a metonymy. For to
   speak properly, the gospel is this inward power and life which
   preacheth glad tidings in the hearts of all men, offering salvation
   unto them, and seeking to redeem them from their iniquities, and
   therefore it is said to be preached in every creature under heaven:
   whereas there are many thousands of men and women to whom the outward
   gospel was never preached. Therefore the apostle Paul, Romans i. where
   he saith the gospel is the power of God unto salvation, adds, that
   therein is revealed the righteousness of God from faith to faith; and
   also the wrath of God against such as hold the truth of God in
   unrighteousness; for this reason, saith he, because that which may be
   known of God is manifest in them; for God hath showed it unto them. Now
   that which may be known of God, is known by the gospel, which was
   manifest in them. For those of whom the apostle speaks had no outward
   gospel preached unto them; so that it was by the inward manifestation
   of the knowledge of God in them, which is indeed the gospel preached in
   man, that the righteousness of God is revealed from faith to faith;
   that is, it reveals to the soul that which is just, good, and
   righteous; and that as the soul receiveth it and believes,
   righteousness comes more and more to be revealed from one degree of
   faith to another. For though, as the following verse saith, the outward
   creation declares the power of God; yet that which may be known of him
   is manifest within: by which inward manifestation we are made capable
   to see and discern the Eternal Power and Godhead in the outward
   creation; so were it not for this inward principle, we could no more
   understand the invisible things of God by the outward visible creation,
   than a blind man can see and discern the variety of shapes and colours,
   or judge of the beauty of the outward creation. Therefore he saith,
   first, That which may be known of God is manifest in them, and in and
   by that they may read and understand the power and Godhead in those
   things that are outward and visible. And though any might pretend that
   the outward creation doth of itself, without any supernatural or saving
   principle in the heart, even declare to the natural man that there is a
   God; yet what would such a knowledge avail, if it did not also
   communicate to me what the will of God is, and how I shall do that
   which is acceptable to him? [336] For the outward creation, though it
   may beget a persuasion that there is some eternal power or virtue by
   which the world hath had its beginning; yet it doth not tell me, nor
   doth it inform me of that which is just, holy, and righteous; how I
   shall be delivered from my temptations and evil affections, and come
   unto righteousness; that must be from some inward manifestation in my
   heart. Whereas those Gentiles of whom the apostle speaks, knew by that
   inward law and manifestation of the knowledge of God in them to
   distinguish betwixt good and evil, as in the next chapter appears, of
   which we shall speak hereafter. The prophet Micah, speaking of man
   indefinitely, or in general, declares this, Mic. vi. 8. He hath showed
   thee, O man, what is good. And what doth the Lord require of thee, but
   to do justly, and to love mercy, and to walk humbly with thy God? He
   doth not say God requires, till he hath first assured that he hath
   showed unto them. Now because this is showed unto all men, and manifest
   in them, therefore, saith the apostle, is the wrath of God revealed
   against them, for that they hold the truth in unrighteousness; that is,
   the measure of truth, the light, the seed, the grace in them: for that
   they hide the talent in the earth; that is, in the earthly and
   unrighteous part in their hearts, and buffer it not to bring forth
   fruit, but to be choked with the sensual cares of this life, the fear
   of reproach, and the deceitfulness of riches, as by the parables above
   mentioned doth appear. But the apostle Paul opens and illustrates this
   matter yet more, Rom. x. where he declares, That the word which he
   preached (now the word which he preached, and the gospel which he
   preached, and whereof he was a minister, is one and the same) is not
   far off, but nigh in the heart and in the mouth; which done, he frameth
   as it were the objection of our adversaries in the 14th and 15th
   verses, How shall they believe in him of whom they have not heard? And
   how shall they hear without a preacher? This he answers in the 18th
   verse, saying, But, I say, have they not heard? Yes, verily, their
   sound went into all the earth, and their words unto the ends of the
   world; insinuating that this divine preacher had sounded in the ears
   and hearts of all men: for of the outward apostles that saying was not
   true, neither then, nor many hundred years after; yea, for aught we
   know there may be yet great and spacious orations and kingdoms that
   never have heard of Christ nor his apostles as outwardly. [337] This
   inward and powerful word of God is yet more fully described in the
   epistle to the Hebrews, chap. iv. 12. 13. For the word of God is quick,
   and powerful, and sharper than any two edged sword, piercing even to
   the dividing asunder of soul and spirit, and of the joints and marrow,
   and is a discerner of the thoughts and intents of the heart. [338] The
   virtues of this spiritual word are here enumerated: it is quick,
   because it searches and tries the hearts of all; no man's heart is
   exempt from it: for the apostle gives this reason of its being so in
   the following verse, But all things are naked and opened unto the eyes
   of him with whom we have to do and there is not any creature that is
   not manifest in his sight. Though this ultimately and mediately be
   referred to God, yet nearly and immediately it relates to the word or
   light, which, as hath been before proved, is in the hearts of all, else
   it had been improper to have brought it in here. [339] The apostle
   shows how every intent and thought of the heart is discerned by the
   word of God, because all things are naked before God; which imports
   nothing else but it is in and by this word whereby God sees and
   discerns man's thoughts; and so it must needs be in all men, because
   the apostle saith, there is no creature that is not manifest in his
   sight. [340] This then is that faithful witness and messenger of God
   that bears witness for God, and for his righteousness in the hearts of
   all men: for he hath not left himself without a witness, Acts xiv. 17.
   and he is said to be given for a witness to the people, Isa. lv. 4.
   [341] And as this word beareth witness for God, so it is not placed in
   men only to condemn them: for as he is given for a witness, so saith
   the prophet, he is given for a leader and commander. The light is
   given, that all through it may believe, John i. 7. for faith cometh by
   hearing, and hearing by the word of God, which is placed in man's
   heart, both to be a witness for God, and to be a means to bring man to
   God through faith and repentance: it is therefore powerful, that it may
   divide betwixt the soul and the spirit: it is like a two-edged sword,
   that it may cut off iniquity from him, and separate betwixt the
   precious and the vile; and because man's heart is cold and hard like
   iron naturally, therefore hath God placed this word in him, which is
   said to be like a fire, and like a hammer, Jer. xxiii. 29. that like as
   by the heat of the fire the iron, of its own nature cold, is warmed,
   and softened, and by the strength of the hammer is framed according to
   the mind of the worker; so the cold and hard heart of man is by the
   virtue and powerfulness of this word of God near and in the heart, as
   it resists not, warmed and softened, and receiveth an heavenly and
   celestial impression and image. The most part of the fathers have
   spoken at large touching this word, seed, light, and saving voice
   calling all unto salvation, and able to save.

   [342] Clemens Alexandrinus saith, lib. 2, Stromat. "The divine word
   hath cried, calling all, knowing well those that will not obey; and
   yet, because it is in our power either to obey or not to obey, that
   none may have a pretext of ignorance, it hath made a righteous call,
   and requireth but that which is according to the ability and strength
   of every one." The self-same, in his warning to the Gentiles; "For as,"
   saith he, "that heavenly ambassador of the Lord, the grace of God, that
   brings salvation, hath appeared unto all, &c. This is the new song,
   coming and manifestation of the word, which now shows itself in us,
   which was in the beginning, and was first of all." And again, "Hear
   therefore, ye that are afar off; hear, ye who are near; the word is hid
   from none, the light is common to all, and shineth to all. [343] There
   is no darkness in the word; let us hasten to salvation, to the new
   birth, that we being many, may be gathered into the one alone love."
   Ibid. he saith, "that there is infused into all, but principally into
   those that are trained up in doctrine, a certain divine influence, ri;
   a7op~otoc 8ria." And again he speaks concerning the innate witness,
   "worthy of belief, which of itself doth plainly choose that which is
   most honest." And again he saith, "That it is not impossible to come
   unto the truth, and lay hold of it, seeing it is most near to us, in
   our own houses, as the most wise Moses declareth, living in three parts
   of us, viz. in our hands, in our mouth, and in our hearts. This," saith
   he, "is a most true badge of the truth; which is also fulfilled in
   three things, namely, in counsel, in action, in speaking." And again he
   saith also unto the unbelieving nations, "Receive Christ, receive
   light, receive sight, to the end thou mayest rightly know both God and
   man. [344] "The word that hath enlightened us is more pleasant than
   gold, and the stone of great value." And again he saith, "Let us
   receive the light, that we may receive God; let us receive the light,
   that we may be the scholars of the Lord." And again he with to those
   infidel nations, "The heavenly Spirit helpeth thee; resist and flee
   pleasure." Again, lib. 5. Strom. he saith, "God forbid that man be not
   a partaker of divine acquaintance, adocs ivvoc'ocs, who in Genesis is
   said to be a partaker of inspiration." And Paed. lib. 1 cap. 3. "There
   is," saith he, "some lovely and some desirable thing in man, which is
   called the in-breathing of God, Elc0ancca, &-V." The same man, lib. 10.
   Strom. directeth men unto the light and water in themselves, who have
   the eye of the soul darkened or dimmed through evil education and
   learning: let them enter in unto their own domestic light, or unto the
   Iight which is in their own house, mpos ocxECOV, unto the truth, which
   manifests accurately and clearly these things that have been written.

   [345] Justin Martyr, in his first Apology, saith, "That the word which
   was and is, is in all; even that very same word which, through the
   prophets, foretold things to come."

   [346] The writer of the Calling of the Gentiles saith, lib. 1. cap. 2.
   "We believe according to the same (viz. scripture,) and most
   religiously confess, that God was never wanting in care to the
   generality of men; who although he did lead by particular lessons a
   people gathered to himself unto godliness, yet he withdrew from no
   nation of men the gifts of his own goodness, that they might be
   convinced that they had received the words of the prophets, and legal
   commands in services and testimonies of the first principles." Cap. 7.
   he saith, "That he believes that the help of grace hath been wholly
   withdrawn from no man." Lib. 2. Cap. 1. Because, albeit salvation is
   far from sinners, yet there is nothing void of the presence and virtue
   of his salvation." Cap. 2. But seeing none of that people over whom was
   set both the doctrines, were justified but through grace by the spirit
   of faith, who can question but that they, who of whatsoever nation, in
   whatsoever times, could please God, were ordered by the spirit of the
   grace of God, which although in fore time it was more sparing and hid,
   yet denied itself to no ages, being in virtue one, in quantity
   different, in counsel unchangeable, in operation multifarious."

   [347] S:. XXlV. The third proposition which ought to be proved is, That
   it is by this light, seed, or grace, that God works the salvation of
   all men, and many come to partake of the benefit of Christ's death, and
   salvation purchased by him. By the inward and effectual operations of
   which, as many heathens have come to be partakers of the promises who
   were not of the seed of Abraham after the flesh, so may some now, to
   whom God hath rendered the knowledge of the history impossible, come to
   be saved by Christ. Having already proved that Christ hath died for
   all, that there is a day of visitation given to all, during which
   salvation is possible to them, and that God hath actually given a
   measure of saving grace and light unto all, preached the gospel to and
   in them, and placed the word of faith in their hearts, the matter of
   this proposition may seem to be proved. Yet shall I a little, for the
   further satisfaction of all who desire to know the truth, and hold it
   as it is in Jesus, prove this from two or three clear scripture
   testimonies, and remove the most common as well as the more strong
   objections usually brought against it. [348] Our theme then hath two
   parts; First, That those that have the gospel and Christ outwardly
   preached unto them, are not saved but by the working of the grace and
   light in their hearts.

   [349] Secondly, That by the working and operation of this, many have
   been, and some may be saved, to whom the gospel hath never been
   outwardly preached, and who are utterly ignorant of the outward history
   of Christ.

   [350] As to the first, though it be granted by most, yet because it is
   more in words than deeds, (the more full discussing of which will occur
   in the next proposition concerning justification,) I shall prove it in
   few words. And first from the words of Christ to Nicodemus, John iii.
   3. Verily, verily, I say unto thee, except a man be born again, he
   cannot see the kingdom of God. [351] Now this birth cometh not by the
   outward preaching of the gospel, or knowledge of Christ, or historical
   faith in him; seeing many have that, and firmly believe it, who are
   never thus renewed. The apostle Paul also goes so far, while he
   commends the necessity and excellency of this new creation, as in a
   certain respect to lay aside the outward knowledge of Christ, or the
   knowledge of him after the flesh, in these words, 2 Cor. v. 16, 17.
   Wherefore henceforth know we no man after the flesh; yea, though we
   have known Christ after the flesh, yet now henceforth know we him no
   more. Therefore if any man be in Christ, he is a new creature, old
   things are passed away, behold all things are become new. Whence it
   manifestly appears, that he makes the knowledge of Christ after the
   flesh but as it were the rudiments which young children learn, which
   after they are become better scholars, are of less use to them, because
   they have and possess the very substance of those first precepts in
   their minds. As all comparisons halt in some part, so shall I not
   affirm this to hold in every respect: yet so far will this hold, that
   as those that go no farther than the rudiments are never to be
   accounted learned, and as they grow beyond these things, so they have
   less use of them, even so such as go no farther than the outward
   knowledge of Christ shall never inherit the kingdom of heaven. But such
   as come to know this new birth, to be in Christ indeed, to be a new
   creature, to have old things passed away, and all things become new,
   may safely say with the apostle, Though we have known Christ, after the
   flesh, yet now henceforth know we him no more. [352] Now this new
   creature proceeds from the work of this light and grace in the heart:
   it is that word which we speak of that is sharp and piercing, that
   implanted word, able to save the soul, by which this birth is begotten;
   and therefore Christ has purchased unto us this holy seed, that thereby
   this birth might be brought forth in us, which is therefore also called
   the manifestation of the spirit, given to every one to profit withal;
   for it is written, that by one Spirit we are all baptized into one
   body. And the apostle Peter also ascribeth this birth to the seed and
   word of God, which we have so much declared of, saying, 1 Pet. i. 23.
   Being born again, not of corruptible seed, but of incorruptible, by the
   word of God, which liveth and abideth for ever. Though then this seed
   be small in its appearance, so that Christ compares it to a grain of
   mustard-seed, which is the least of all seeds, Matth. xiii. 31, 32. and
   that it be hid in the earthly part of man's heart; yet therein is life
   and salvation towards the sons of men wrapped up, which comes to be
   revealed as they give way to it. [353] And in this seed in the hearts
   of all men is the kingdom of God, as in capacity to be produced, or
   rather exhibited, according as it receives depth, is nourished and not
   choked: hence Christ saith, that the kingdom of God was in the very
   Pharisees, Luke xvii. 20, 21. who did oppose and resist him, and were
   justly accounted as serpents, and a generation of vipers. Now the
   kingdom of God could be no otherways in them than in a seed, even as
   the thirty-fold and the hundred-fold is wrapt up in a small seed, lying
   in a barren ground, which springs not forth because it wants
   nourishment: and as the whole body of a great tree is wrapped up
   potentially in the seed of the tree, and so is brought forth in due
   season; and as the capacity of a man or woman is not only in a child,
   but even in the very embryo, even so the kingdom of Jesus Christ, yea
   Jesus Christ himself, Christ within, who is the hope of glory, and
   becometh wisdom, righteousness, sanctification, and redemption, is in
   every man's and woman's heart, in that little incorruptible seed, ready
   to be brought forth, as it is cherished and received in the love of it.
   For there can be no men worse than those rebellious and unbelieving
   Pharisees were; and yet this kingdom was thus within them, and they
   were directed to look for it there: so it is neither lo here, nor lo
   there, in this or the other observation, that this is known, but as
   this seed of God in the heart is minded and entertained. And certainly
   hence it is, even because this light, seed, and grace that appears in
   the heart of man is so little regarded, and so much overlooked, that so
   few know Christ brought forth in them. [354] The one sort, to wit, the
   Calvinists, they look upon grace as an irresistible power, and
   therefore neglect and despise this eternal seed of the kingdom in their
   hearts, as a low, insufficient, useless thing as to their salvation. On
   the other hand, the Papists, Arminians, and Socinians, they go about to
   set up their natural power and will with one consent, denying that this
   little seed, this small appearance of the light, is that supernatural
   saving grace of God given to every man to save him. And so upon them is
   verified that saying of the Lord Jesus Christ, This is the condemnation
   of the world, that light is come into the world, but men love darkness
   rather than light; the reason is added, because their deeds are evil.
   All confess they feel this; but they will not have it to be of that
   virtue. Some will have it to be reason; some a natural conscience;
   some, certain reliques of God's image that remained in Adam. So that
   Christ, as he met with opposition from all kinds of professors in his
   outward appearance, doth now also in his inward. [355] It was the
   meanness of his outward man that made many despise him, saying, Is not
   this the son of the carpenter? Are not his brethren and sisters among
   us? Is not this a Galilean? And came there ever a prophet out of
   Galilee? and suchlike reasonings. For they expected an outward
   deliverer, who as a prince should deliver them with great ease from
   their enemies, and not such a MESSIAH as should be crucified
   shamefully, and as it were lead them into many sorrows, troubles, and
   afflictions. So the meanness of this appearance makes the crafty
   Jesuits, the pretended rational Socinians, and the learned Arminians
   overlook it; desiring rather something that they might exercise their
   subtilty, reason, and learning about, and use the liberty of their own
   wills. And the secure Calvinists, they would have a Christ to save them
   without any trouble; to destroy all their enemies for them without
   them, and nothing or little within, and in the meanwhile to be at ease
   to live in their sins secure. [356] Whence, when all is well examined,
   the cause is plain; it is because their deeds are evil that with one
   content they reject this light: for it checks the wisest of them all,
   and the learnedest of them all; in secret it reproves them; neither can
   all their logic silence it, nor can the securest among them stop its
   voice from crying, and reproving them within, for all their confidence
   in the outward knowledge of Christ, or of what he hath suffered
   outwardly for them. For, as hath been often said, in a day it strives
   with all, wrestles with all; and it is the unmortified nature, the
   first nature, the old Adam, yet alive in the wisest, in the learnedest,
   in the most zealous for the outward knowledge of Christ, that denies
   this, that despises it, that shuts it out, to their own condemnation.
   They come all under this description, Every one that doth evil, hateth
   the light, neither cometh to the light, lest his deeds should be
   reproved, John iii. 20. So that it may be said now, and we can say from
   a true and certain experience, as it was of old, Psalm cxviii. 22. Mat.
   xxi. 42. Mark xii. 10. Luke xx. 17. Acts iv. 11. The stone which the
   builders of all kinds have rejected, the same is become unto us the
   head of the corner. Glory to God for ever! who hath chosen us as
   first-fruits to himself in this day, wherein he is arisen to plead with
   the nations; and therefore hath sent us forth to preach this
   everlasting gospel unto all, Christ nigh to all, the light in all, the
   seed sown in the hearts of all, that men may come and apply their minds
   to it. And we rejoice that we have been made to lay down our wisdom and
   learning (such of us as have had some of it) and our carnal reasoning,
   to learn of Jesus; and sit down at the feet of Jesus in our hearts, and
   hear him, who there makes all things manifest, and reproves all things
   by his light, Eph. v. 13. [357] For many are wise and learned in the
   notion, in the letter of the scripture, as the Pharisees were, and can
   speak much of Christ, and plead strongly against Infidels, Turks, and
   Jews, and it may be also against some heresies, who, in the mean time,
   are crucifyng Christ in the small appearance of his seed in their
   hearts. Oh! better were it to be stripped and naked of all, to account
   it as dross and dung, and become a fool for Christ's sake, thus knowing
   him to teach thee in thy heart, so as thou mayest witness him raised
   there, feel the virtue of his cross there, and say with the apostle, I
   glory in nothing, save in the cross of Christ, whereby I am crucified
   to the world, and the world unto me. This is better than to write
   thousands of commentaries, and to preach many sermons. [358] And it is
   thus to preach Christ, and direct people to his pure light in the
   heart, that God hath raised us up, and for which the wise men of this
   world account us fools; because by the operation of this cross of
   Christ in our hearts, we have denied our own wisdom and wills in many
   things, and have forsaken the vain worships, fashions, and customs of
   this world. For these divers centuries the world hath been full of a
   dry, fruitless, and barren knowledge of Christ, feeding upon the husk,
   and neglecting the kernel; following after the shadow, but strangers to
   the substance. Hence the devil matters not how much of that knowledge
   abounds, provided he can but possess the heart, and rule in the will,
   crucify the appearance of Christ there, and so keep the seed of the
   kingdom from taking root. [359] For he has led them abroad, lo here,
   and lo there, and has made them wrestle in a false zeal so much one
   against another, contending for this outward observation, and for the
   other outward observation, seeking CHRIST in this and the other
   external thing, as in bread and wine; contending one with another how
   he is there, while some will have him to be present therein this way,
   and some the other way; and some in scriptures, in books, in societies,
   and pilgrimages, and merits. But some, confiding in an external barren
   faith, think all is well, if they do but firmly believe that he died
   for their sins past, present, and to come; while in the mean time
   Christ lies crucified and slain, and is daily resisted and gainsayed in
   his appearance in their hearts. Thus, from a sense of this blindness
   and ignorance that is come over Christendom, it is that we are led and
   moved of the Lord so constantly and frequently to call all, invite all,
   request all, to turn to the light in them, to mind the light in them,
   to believe in Christ, as he is in them: and that in the name, power,
   and authority of the Lord, not in school-arguments and distinctions,
   (for which many of the wise men of this world account us fools and
   mad-men,) we do charge and command them to lay aside their wisdom, to
   come down out of that proud, airy, brain-knowledge, and to stop that
   mouth, how eloquent soever to the worldly ear it may appear, and to be
   silent, and sit down as in the dust, and to mind the light of Christ in
   their own consciences; which, if minded, they would find as a sharp two
   edged sword in their hearts, and as a fire and a hammer, that would
   knock against and burn up all that carnal, gathered, natural stuff, and
   make the stoutest of them all tremble, and become Quakers indeed; which
   those that come not to feel now, and kiss not the Son while the day
   lasteth, but harden their hearts, will feel to be a certain truth when
   it is too late. [360] To conclude, as saith the apostle, All ought to
   examine themselves, whether they be in the faith indeed; and try their
   ownselves: for except Jesus Christ be in them, they are certainly
   reprobates, 2 Cor. xiii. 5.

   [361] S:. XXV. Secondly, that which remains now to be proved is, That
   by the operation of this light and seed some have been and may yet be
   saved, to whom the gospel is not outwardly preached, nor the history of
   Christ outwardly known. To make this the easier, we have already shown
   how that Christ hath died for all men; and consequently these are
   enlightened by Christ, and have a measure of saving light and grace;
   yea, that the gospel, though not in any outward dispensation, is
   preached to them, and in them: so that thereby they are stated in a
   possibility of salvation. From which I may thus argue:

   [362] To whom the gospel, the power of God unto salvation, is manifest,
   they may be saved, whatever outward knowledge they want:

   But this gospel is preached in every creature; in which are certainly
   comprehended many that have not the outward knowledge:

   Therefore of those many may be saved.

   But to those arguments, by which it hath been proved, That all men have
   a measure of saving grace, I shall add one, and that very observable,
   not yet mentioned, viz. that excellent saying of the apostle Paul to
   Titus, chap. ii. verse 11. The grace of God, that brings salvation,
   hath appeared to all men; teaching us, that denying ungodliness and
   worldly lusts, we should live soberly, righteously, and godly, in this
   present world: than which there can be nothing more clear, it
   comprehending both the parts of the controversy. First, It testifies
   that it is no natural principle or light, but saith plainly, It brings
   salvation. Secondly, It says not, that it hath appeared to a few, but
   unto all men. [363] The fruit of it declares also how efficacious it
   is, seeing it comprehends the whole duty of man: it both teacheth us,
   first, to forsake evil, to deny ungodliness and worldly lusts; and then
   it teacheth us our whole duty. First, to live Soberly; that comprehends
   temperance, chastity, meekness, and those things that relate unto a
   man's self. Secondly, Righteously; that comprehends equity, justice,
   and honesty, and those things which relate to our neighbours. And
   lastly, Godly; which comprehends piety, faithfulness, and devotion,
   which are the duties relating to God. So then there is nothing required
   of man, or is needful to man, which this grace teacheth not. Yet l have
   heard a public preacher, (one of those that are accounted zealous men,)
   to evite the strength of this text, deny this grace to be saving, and
   say, It was only intended of common favours and graces, such as is the
   heat of the fire, and outward light of the sun. Such is the darkness
   and ignorance of those that oppose the truth; whereas the text saith
   expressly, that it is saving. [364] Others, that cannot deny but it is
   saving, allege, This [all] comprehends not every individual, but only
   all kinds: but is a bare negation sufficient to overturn the strength
   of a positive assertion? If the scriptures may be so abused, what so
   absurd, as may not be pleaded for from them? or what so manifest, as
   may not be denied? But we have no reason to be staggered by their
   denying, so long as our faith is found in express terms of the
   scripture; they may as well seek to persuade us, that we do not intend
   that which we affirm, (though we know the contrary,) as make us
   believe, that when the apostle speaks forth our doctrine in plain
   words, yet he intends theirs, which is quite the contrary. And indeed,
   can there be any thing more absurd, than to say, where the word is
   plainly [all] few is only intended? For they will not have [all] taken
   here for the greater number. Indeed, as the case may be sometimes, by a
   figure [all] may be taken of two numbers, for the greater number; but
   let them show us, if they can, either in scripture, or profane or
   ecclesiastical writings, that any man that wrote sense did ever use the
   word [all] to express, of two numbers, the lesser. Whereas they affirm,
   that the far lesser number have received saving grace; and yet will
   they have the apostle, by [all] to have signified so. Though this might
   suffice, yet, to put it further beyond all question, I shall instance
   another, saying of the same apostle, that we may use him as his own
   commentator, Rom. v. 18. Therefore as by the offence of one, judgment
   came upon all men to condemnation, even so by the righteousness of one,
   the free gift came upon all men unto justification of life. Here no man
   of reason, except he will be obstinately ignorant, will deny, but this
   similitive particle [as] makes the [all] which goes before, and comes
   after, to be of one and the same extent; or else let them show one
   example, either in scripture, or elsewhere, among men that speak proper
   language, where it is otherwise. We must then either affirm that this
   loss, which leads to condemnation, hath not come upon all; or say, that
   this free gift is come upon all by Christ. Whence I thus argue:

   [365] If all men have received a loss from Adam, which leads to
   condemnation; then all men have received a gift from Christ, which
   leads to justification:

   But the first is true; therefore also the last.

   [366] >From all which it naturally follows, that all men, even the
   heathens, may be saved: for Christ was given as a light to enlighten
   the Gentiles, Isai. xlix. 6. Now, to say that though they might have
   been saved, yet none were, is to judge too uncharitably. I see not what
   reason can be alleged for it; yea, though it were granted, which never
   can be, that none of the heathens were saved; it will not from thence
   follow, that they could not have been saved; or that none now in their
   condition can be saved. For, A non esse ad non posse non datur sequela,
   i. e. That consequence is false, that concludes a thing cannot be,
   because it is not.

   [367] But if it be objected, which is the great objection, That there
   is no name under heaven, by which salvation is known, but by the name
   JESUS:

   Therefore they (not knowing this) cannot be saved:

   [368] I answer; Though they know it not outwardly, yet if they know it
   inwardly, by feeling the virtues and power of it, the name Jesus
   indeed, which signifies a Saviour, to free them from sin and iniquity
   in their hearts, they are saved by it: I confess there is no other name
   to be saved by: but salvation lieth not in the literal, but in the
   experimental knowledge; albeit, those that have the literal knowledge
   are not saved by it, without this real experimental knowledge: yet
   those that have the real knowledge may be saved without the external;
   as by the arguments hereafter brought will more appear. For if the
   outward distinct knowledge of him, by whose means I receive benefit,
   were necessary for me before I could reap any fruit of it; then, by the
   rule of contraries, it would follow, that I could receive no hurt,
   without I had also the distinct knowledge of him that occasioned it;
   whereas experience proves the contrary. How many are injured by Adam's
   fall, that know nothing of there ever being such a man in the world, or
   of his eating the forbidden fruit? Why may they not then be saved by
   the gift and grace of Christ in them, making them righteous and holy,
   though they know not distinctly how that was purchased unto them by the
   death and sufferings of Jesus that was crucified at Jerusalem;
   especially seeing God hath made that knowledge simply impossible to
   them? As many men are killed by poison infused into their meat, though
   they neither know what the poison was, nor who infused it; so also on
   the other hand, how many are cured of their diseases by good remedies,
   who know not how the medicine is prepared, what the ingredients are,
   nor often times who made it? The like may also hold in spiritual
   things, as we shall hereafter prove.

   [369] S:. XXVI. First, If there were such an absolute necessity for
   this outward knowledge, that it were even of the essentials of
   salvation, then none could be saved without it; whereas our adversaries
   deny not, but readily confess, that many infants and deaf persons are
   saved without it: so that here they beak that general rule, and make
   salvation without it. Neither can they allege, that it is because such
   are free from sin; seeing they also affirm, that all infants, because
   of Adam's sin, deserve eternal condemnation, as being really guilty in
   the sight of God; and of deaf people, it is not to be doubted, and
   experience shows us, that they are subject to many common iniquities,
   as well as other men.

   [370] If it be said, That these children are the children of believing
   parents:

   [371] What then? They will not say that they transmit grace to their
   children. Do they not affirm, that the children of believing parents
   are guilty of original sin, and deserve death as well as others? How
   prove they that that makes up the loss of all explicit knowledge?

   [372] If they say, Deaf people may be made sensible of the gospel by
   signs:

   [373] All the signs cannot give them any explicit knowledge of the
   history of the death, sufferings, and resurrection of Christ. For what
   sign can inform a deaf man, That the Son of God took on him man's
   nature, was born of a virgin, and suffered under Pontius Pilate?

   [374] And if they should further allege; That they are within the bosom
   of the visible church, and partakers of the sacraments:

   [375] All that gives no certainty of salvation; for, as the Protestants
   confess, they confer not grace ex opere operato. And will they not
   acknowledge, that many are in the bosom of the church, who are visibly
   no members of it? But if this charity be extended towards such who are
   where the gospel is preached, so that they may be judged capable of
   salvation, because they are under a simple impossibility of distinctly
   knowing the means of salvation; what reason can be alleged why the like
   charity may not be had to such, as though they can hear, yet are under
   a simple impossibility of hearing, because it is not spoken unto them?
   Is not a man in China, or in India, as much to be excused for not
   knowing a thing which he never heard of, as a deaf man here, who cannot
   hear? [376] For as the deaf man is not to be blamed, because God hath
   been pleased to suffer him to lie under this infirmity; so is the
   Chinese or the Indian as excusable, because God hath with-held from him
   the opportunity of hearing. He that cannot hear a thing, as being
   necessarily absent, and he that cannot hear it, as being naturally
   deaf, are to be placed in the same category.

   [377] Secondly, This manifestly appears by that saying of Peter, Acts
   x. 34. Of a truth I perceive that God is no respecter of persons; but
   in every nation, he that feareth him, and worketh righteousness, is
   accepted of him. Peter was before liable to that mistake that the rest
   of the Jews were in; judging that all were unclean, except themselves,
   and that no man could be saved, except he were proselyted to their
   religion, and circumcised. [378] But God showed Peter otherways in a
   vision, and taught him to call nothing common or unclean; and
   therefore, seeing that God regarded the prayers of Cornelius, who was a
   stranger to the law and to Jesus Christ as to the outward, yet Peter
   saw that God had accepted him; and he is said to fear God before he had
   this outward knowledge; therefore Peter concludes that every one in
   every nation, without respect of persons, that feareth God and worketh
   righteousness, is accepted of him. So he makes the fear of God and the
   working of righteousness, and not an outward historical knowledge, the
   qualification: they then that have this, where-ever they be, they are
   saved. Now we have already proved, that to every man that grace is
   given, whereby he may live godlily and righteously; and we see, that by
   this grace Cornelius did so, and was accepted, and his prayers came up
   for a memorial before God before he had this outward knowledge. Also,
   Was not Job a perfect and upright man, that feared God, and eschewed
   evil? [379] Who taught Job this? How knew Job Adam's fall? And from
   what scripture learned he that excellent knowledge he had, and that
   faith, by which he knew his Redeemer lived? (For many make him as old
   as Moses.) Was not this by an inward grace in the heart? Was it not
   that inward grace that taught Job to eschew evil, and to fear God? And
   was it not by the workings thereof that he became a just and upright
   man? How doth he reprove the wickedness of men, chap. xxiv? And after
   he hath numbered up their wickedness, doth he not condemn them, verse
   13. for rebelling against this light, for not knowing the way thereof,
   nor abiding in the paths thereof? It appears then Job believed that men
   had a light, and that because they rebelled against it, therefore they
   knew not its ways, and abode not in its paths; even as the Pharisees,
   who had the scriptures, are said to err, not knowing the scriptures.
   [380] And also Job's friends, though in some things wrong; yet who
   taught them all those excellent sayings and knowledge which they had?
   Did not God give it them, in order to save them? or was it merely to
   condemn them? Who taught Elihu, that the inspiration of the Almighty
   giveth understanding; that the Spirit of God made him, and the breath
   of the Almighty gave him life? And did not the Lord accept a sacrifice
   for them? And who dare say that they are damned? But further, the
   apostle puts this controversy out of doubt; for, if we may believe his
   plain assertions, he tells us, Rom. ii. That the heathens did the
   things contained in the law. From whence I thus argue;

   [381] In every nation, he that feareth God, and worketh righteousness,
   is accepted:

   But many of the heathens feared God, and wrought righteousness:

   Therefore they were accepted.

   The minor is proved from the example of Cornelius: but I shall further
   prove it thus;

   He that doth the things contained in the law, feareth God, and worketh
   righteousness:

   But the heathens did the things contained in the law:

   Therefore they feared God, and wrought righteousness.

   Can there be anything more clear? For if to do the things contained in
   the law, be not to fear God, and work righteousness, then what can be
   said to do so, seeing the apostle calls the law spiritual, holy, just,
   and good? But this appears manifestly by another medium, taken out of
   the same chapter, verse 13. So that nothing can be more clear: the
   words are, The doers of the law shall be justified. From which I thus
   argue, without adding any word of my own;

   [382] The doers of the law shall be justified:

   But the Gentiles do the things contained in the law:

   [383] All, that know but a conclusion, do easily see what follows, from
   these express words of the apostle. And indeed, he through that whole
   chapter labours, as if he were contending now with our adversaries, to
   confirm this doctrine, vers. 9, 10, 11. Tribulation and anguish upon
   every soul of man that doth evil, to the Jew first, and also to the
   Gentile: for there is no respect of persons with God. Where the apostle
   clearly homologates, or confesses to the sentence of Peter
   before-mentioned; and shows that Jew and Gentile, or as he himself
   explains in the following verses, both they that have an outward law,
   and they that have none, when they do good, shall be justified. And to
   put us out of all doubt, in the very following verses he tells, That
   the doers of the law are justified; and that the Gentiles did the law.
   So that except we think he spake not what he intended, we may safely
   conclude, that such Gentiles were justified, and did partake of that
   honour, glory, and peace, which comes upon every one that doth good;
   even the Gentiles, that are without the law, when they work good;
   seeing with God there is no respect of persons. So as we see, that it
   is not the having the outward knowledge that doth save, without the
   inward; so neither doth the want of it, to such to whom God hath made
   it impossible, who have the inward, bring condemnation. [384] And many
   that have wanted the outward, have had a knowledge of this inwardly, by
   virtue of that inward grace and light given to every man, working in
   them, by which they forsook iniquity, and became just and holy, as is
   above proved; who, though they knew not the history of Adam's fall, yet
   were sensible in themselves of the loss that came by it, feeling their
   inclinations to sin, and the body of sin in them: and though they knew
   not the coming of Christ, yet were sensible of that inward power and
   salvation which came by him, even before as well as since his
   appearance in the flesh. For I question whether these men can prove,
   that all the patriarchs and fathers before Moses had a distinct
   knowledge either of the one or the other, or that they knew the history
   of the tree of knowledge of good and evil, and of Adam's eating the
   forbidden fruit; far less that Christ should be born of a virgin,
   should be crucified, and treated in the manner he was. [385] For it is
   justly to be believed, that what Moses wrote of Adam, and of the first
   times, was not by tradition, but by revelation; yea, we see that not
   only after the writing of Moses, but even of David and all the
   prophets, who prophesied so much of Christ, how little the Jews, that
   were expecting and wishing for the Messiah; could thereby discern him
   when he came, that they crucified him as a blasphemer, not as a
   Messiah, by mistaking the prophecies concerning him; for Peter saith
   expressly, Acts iii. 17. to the Jews, That both they and their rulers
   did it through ignorance. And Paul saith, 1 Cor. ii. 8. That had they
   known it, they would not have crucified the Lord of Glory. Yea, Mary
   herself, to whom the angel had spoken, and who had laid up all the
   miraculous things accompanying his birth in her heart, she did not
   understand how, when he disputed with the doctors in the temple, that
   he was about his father's business. And the apostles that had believed
   him, conversed daily with him, and saw his miracles, could not
   understand, neither believe those things which related to his death,
   sufferings, and resurrection, but were in a certain respect stumbled at
   them.

   [386] > [387] S:. XXV11. So we see how that it is the inward work,
   and not the outward history and scripture, that gives the true
   knowledge; and by this inward light many of the heathen philosophers
   were sensible of the loss received by Adam, though they knew not the
   outward history: hence Plato asserted, That man's soul was fallen into
   a dark cave, where it only conversed with shadows. Pythagoras saith,
   Man wandereth in this world as a stranger, banished from the presence
   of God. And Plotinus compareth man's soul, fallen from God, to a
   cinder, or dead coal, out of which the fire is extinguished. Some of
   them said, That the wings of the soul were clipped or fallen off so
   that they could not flee unto God. All which, and many more such
   expressions, that might be gathered out of their writings, show, that
   they were not without a sense of this loss. Also they had a knowledge
   and discovery of Jesus Christ inwardly, as a remedy in them, to deliver
   them from that evil seed; and the evil inclinations of their own
   hearts, though not under that partic ular denomination.

   Some called him an Holy Spirit, as Seneca, Epist. 41. who said, There
   is an Holy Spirit in us, that treateth us as we treat him. Cicero,
   calleth it an innate light, in his book De Republica, cited by
   Lactantius, 6 Instit. where he calls this, right reason, given unto
   all, constant and eternal, calling unto duty by commanding, and
   deterring from deceit by forbidding. [388] Adding, That it cannot be
   abrogated, neither can any be freed from it, neither by senate or
   people; that is one eternal, and the same always to all nations; so
   that there is not one at Rome, and another at Athens: Whoso obeys it
   not, must flee from himself, and in this is greatly tormented, although
   he should escape all other punishments. Plotinus also calls him light,
   saying, That as the sun cannot be known but by its own light, so God
   cannot be known but with his own light: and as the eye cannot see the
   sun but by receiving its image, so man cannot know God but by receiving
   his image; and that it behoveth man to come to purity of heart before
   he could know God; calling him also Wisdom, a name frequently given him
   in scripture; see Prov. i. 20. to the end; and Prov. viii. 9. 34. where
   Wisdom is said to cry, entreat, and invite all to come unto her, and
   learn of her: and what is this Wisdom but Christ? [389] Hence such as
   came, among the heathen, to forsake evil, and cleave to righteousness,
   were called philosophers, that is, lovers of wisdom. They knew this
   wisdom was nigh unto them, and that the best knowledge of God, and
   divine mysteries, was by the inspiration of the wisdom of God.
   Phocylides affirmed, that the word of the wisdom of God was best. His
   words in the Greek are, T,~s & OEomeu5n; dopia~ ;,6yamp; E5'iv dpt~.

   And much more of this kind might be instanced, by which it appears they
   knew Christ; and by his working in them, were brought from
   unrighteousness to righteousness, and to love that power by which they
   felt themselves redeemed; so that, as saith the apostle, They show the
   work of the law written in their hearts, and did the things contained
   in the law; and therefore, as all doers of the law are, were no doubt
   justified, and saved thus by the power of Christ in them. And as this
   was the judgment of the apostle, so was it of the primitive Christians.
   [390] Hence Justin Martyr stuck not to call Socrates a Christian,
   saying, that all such as lived according to the divine word in them,
   which was in all men, were Christians, such as Socrates and Heraclitus,
   and others among the Greeks, &c. That such as live with the word, are
   Christians without fear or anxiety.

   [391] Clemens Alexandrinus saith, Apol. 2. Strom. lib. 1. That this
   wisdom or philosophy was necessary to the Gentiles, and was their
   school-master to lead them unto Christ, by which of old the Greeks were
   justified.

   [392] Nor do I think, saith Augustine, in his book of the City of God,
   lib. 18. cap. 47. that the Jews dare affirm that none belonged unto God
   but the Israelites. Upon which place Ludovicus Vives saith, That thus
   the Gentiles, not having a law, were a law unto themselves; and the
   light of so living is the gift of God, and proceeds from the Son; of
   whom it is written, that he enlighteneth every man that cometh into the
   world.

   [393] Augustine also testifies in his confessions, lib. 1. cap. 9. That
   he had read in the writings of the Platonists, though not in the very
   same words, yet that which by many and multiplied reasons did persuade,
   that in the beginning was the word, and the word was with God; this was
   in the beginning with God, by which all things were made, and without
   which nothing was made that was made: in him was life, and the life was
   the light of men: and the light shined in the darkness, and the
   darkness did not comprehend it. And, albeit the soul gives testimony
   concerning the light, yet it is not the light, but the word of God; for
   GOD is the true LIGHT, which enlighteneth every man that cometh into
   the world; and so repeats to verse 14. of John i. adding, These things
   have I there read.

   [394] S:. XXVIII. Seeing then it is by this inward gift, grace, and
   light, that both those that have the gospel preached unto them, come to
   have Jesus brought forth in them, and to have the saving and sanctified
   use of all outward helps and advantages; and also by this same light,
   that all may come to be saved; and that God calls, invites, and strives
   with all, in a day, and saveth many, to whom he hath not seen meet to
   convey this outward knowledge; therefore we, having the experience of
   the inward and powerful work of this light in our hearts, even Jesus
   revealed in us, cannot cease to proclaim the day of the Lord that is
   arisen in it, crying out with the woman of Samaria; Come and see one
   that hath told me all that ever I have done; Is not this the Christ?
   That others may come and feel the same in themselves, and may know,
   that that little small thing that reproves them in their hearts,
   however they have despised and neglected it, is nothing less than the
   gospel preached in them. Christ, the wisdom and power of God, being in
   and by that seed seeking to save their souls.

   [395] Of this light therefore Augustine speaks in his confessions, lib.
   11. cap. 9. In this beginning, O God! thou madest the heavens and the
   earth, in thy word, in thy Son, in thy virtue, in thy wisdom,
   wonderfully saying, and wonderfully doing. Who shall comprehend it? Who
   shall declare it? What is that which shineth in unto me, and smites my
   heart without hurt, at which I both tremble, and am inflamed? I
   tremble, in so far as I am, unlike unto it; and I am inflamed, in so
   far as I am like unto it: it is wisdom, wisdom which shineth in unto
   me, and dispelleth my cloud, which had again covered me, after I was
   departed from it, with darkness, and the heap of my punishments. And
   again he saith, lib. 10. cap. 27. It is too late that I have loved
   thee, O thou beautifulness, so ancient and so new! late have I loved
   thee, and behold thou wast within, and I was without, and there was
   seeking thee! thou didst call, thou didst cry, thou didst break my
   deafness, thou glancedst; thou didst shine, thou chasedst away my
   darkness.

   [396] Of this also our countryman George Buchanan speaketh thus in his
   book De Jure regni apud Scotos: Truly I understand no other thing at
   present than that light which is divinely infused into our souls: for
   when God formed man, he not only gave him eyes to his body, by which he
   might shun those things that are hurtful to him, and follow those
   things that are profitable; but also hath set before his mind as it
   were a certain light, by which he may discern things that are vile from
   things that are honest. Some call this power nature, others, the law of
   nature; I truly judge it to be divine, and am persuaded that nature and
   wisdom never say different things. Moreover God hath given us a compend
   of the law, which in few words comprehends the whole; to wit, that we
   should love him from our hearts, and our neighbours as ourselves. And
   of this law all the books of the holy scriptures, which pertain to the
   forming of manners, contain no other but an explication.

   [397] This is that universal evangelical principle, in and by which
   this salvation of Christ is exhibited to all men, both Jew and Gentile,
   Scythian and Barbarian, of whatsoever country or kindred he be: and
   therefore God hath raised up unto himself, in this our age, faithful
   witnesses and evangelists to preach again his everlasting gospel, and
   to direct all, as well the high professors, who boast of the law and
   the scriptures, and the outward knowledge of Christ, as the infidels
   and heathens that know not him that way, that they may all come to mind
   the light in them, and know Christ in them, the just one, r6v Aixatov
   whom they have so long killed, and made merry over, and he hath not
   resisted, James v. 6. and give up their sins, iniquities, false faith,
   professions, and outside righteousness, to be crucified by the power of
   his cross in them, so as they may know Christ within to be the hope of
   glory, and may come to walk in his light and be saved, who is that true
   light that enlighteneth every man that cometh into the world.
     __________________________________________________________________

   [220] 1 Cor. xii. 7.

   [221] Heb. ii. 9.

   [222] Absolute reprobation, that horrible and blasphemous doctrine,
   described.

   [223] This doctrine a novelty. The rise of it.

   [224] Highly injurious to God, in making him the author of sin.

   [225] Calvin in cap. 3. Gen. Id. 1. Inst. c. 18 S. 1. Id. lib. de
   PrAEd. Id. lib. de Provid. Id. inst. c. 23. S. 1. 1 Beza lib. de PrAEd.
   2 Id. de PrAEd. ad. Art. 1. 3 Zanch. de ExcAEcat. q 5. Id. lib. 5 de
   Nat. Dei. cap 2. de prAEd. 4 ParAEus, lib 3. de Amis gratiAE c. 2.
   Ibid. c. 1. 5 Martyr in Rom. 6 Zuing. lib de Prov c. 5. 7 Resp. ad
   Vorst. pa. 1. p.120.

   [226] 2. It makes God delight in the death of a sinner.

   [227] 3. It renders Christ's mediation ineffectual.

   [228] 4. It makes the gospel a mock.

   [229] 5. It makes the coming of Christ an act of wrath.

   [230] 6. It renders mankind in a worse condition than the devils--
   --Than the Israelites under Pharaoh. Tantalus' condition.

   [231] Christ tasted death for every man.

   [232] Christ's redemption universal, contrary to the doctrine of
   absolute reprobation.

   [233] The gospel is preached to every man.

   [234] The absurdity of that doctrine of absolute reprobation.

   [235] To pray for all; for Christ died for all-- --and will have all
   men to be saved.

   [236] Arg. 1.

   [237] Arg. 2.

   [238] Arg. 3.

   [239] Arg. 4.

   [240] Arg. 5.

   [241] Proof 1.

   [242] Our adversaries' false doctrine of a great part of mankind being
   pre-ordained for damnation, refuted.

   [243] Proof 2.

   [244] Proof 3.

   [245] Adversaries comment on the words the whole world.

   [246] The heathens invited to salvation; none predestinated to
   damnation.

   [247] Proof 4. The testimonies of the doctors and fathers of the first
   church, that Christ died for all.

   [248] The cause they remain in darkness.

   [249] The sunbeams shut out, heat not.

   [250] Pelagian errors.

   [251] Extremes fallen into by some, making God the auther of sin.

   [252] Epit. Hist. Eccl. Lucae Osiand. Cent. 16. 1. 4. cap 32.

   [253] Remonstrants' opinion strengthens the precise decree of
   reprobation.

   [254] None, by an irrevocable decree, excluded from salvation.

   [255] The more full discovery of the gospel reserved to this our age.

   [256] Prop.l. A day of visitation to all.

   [257] Prop. 2. A measure of light in all.

   [258] Prop. 3. God's salvation wrought by the light in all.

   [259] Conseq. 1.

   [260] Conseq. 2.

   [261] Conseq. 3.

   [262] Conseq. 4.

   [263] Conseq. 5.

   [264] Conseq. 6.

   [265] Conseq. 7.

   [266] Conseq. 8.

   [267] Conseq. 9.

   [268] Conseq. 10

   [269] Conseq. 11.

   [270] Conseq. 12.

   [271] Our adversaries' unmerciful assertion of God.

   [272] Ques. 1 The stating of the question.

   [273] That many may outlive the day of God's visitation.

   [274] Ques. 2

   [275] The light, what it is, and its properties described. Cant. iii.
   9.

   [276] 1 Tim. vi. 16.

   [277] That the fulness of the Godhead dwells in Christ bodily, &c.

   [278] Ques. 3. That the light is a spiritual substance, which may be
   felt in the soul and apprehended.

   [279] The degrees of its operation in the soul of man.

   [280] Ques. 4.

   [281] That remission of sins is only and alone by Christ.

   [282] The history is profitable with the mystery.

   [283] Ques. 5 How Christ is in all men.

   [284] Christ crucified in man by iniquities,

   [285] The faculties of man's reason.

   [286] Anti-christ in the temple of God.

   [287] The divine light and natural reason distinguished.

   [288] The light distinguished from man's natural conscience.

   [289] Conscience defined.

   [290] Example of a Turk.

   [291] Example of a Papist.

   [292] The natural conscience compared to a lantern, and the light of
   Christ to a candle.

   [293] The waiting upon the movings of the light and grace.

   [294] Mat. xxiv. 27.

   [295] John iii. 8.

   [296] Ques.7

   [297] The light's operations in order to salvation.

   [298] The example of a diseased man and the physician.

   [299] The example of men lying stupified in a dark pit, and their
   deliverer.

   [300] a simile of the sun's melting and hardening power.

   [301] All have grace sufficient for salvation, given to them by God.

   [302] Object.

   [303] Predestination to salvation, and preordination to destruction,
   answered.

   [304] Prop. 1. Proved. Proof 1. Those that perish had a day of mercy
   offered them. Instances. 1. Cain.

   [305] 2. The old world.

   [306] God is long-suffering, and long waiting to be gracious unto all--

   [307] --In order to save them.

   [308] Some things in Paul's epistles hard to be understood.

   [309] Arg. God's spirit strives in the wicked.

   [310] Pr. II.

   [311] The vineyard planted brought forth wild grapes.

   [312] Pr. III. Christ's lamentation over Jerusalem.

   [313] God hardens, when. The one talent was sufficient.

   [314] Cyril. Alex.

   [315] the cause of man's remaining in darkness, the closing his eyes.

   [316] The obstinate Jews had a day.

   [317] Prop.Il. Proved.

   [318] Proof 1. The light enlightening every man.

   [319] Obs. 1.

   [320] --Not to a certain number of men, but everyman.

   [321] The light dispelling darkness begets faith.

   [322] The light is supernatural, saving, and sufficient.

   [323] Observ. 2. The darkness is man's natural state and condition.

   [324] Observ. 3.

   [325] Arg. 1.

   [326] Arg. 2.

   [327] Object.

   [328] Answ. Whether Christ's outward person was the light.

   [329] The light of Christ is not Christ's outward man or person.

   [330] Cyrillus Alexandrinus upon John, lib. 1. chap. 2.

   [331] The sun enlightens, but man through negligence buries
   illumination.

   [332] Grace no natural gift.

   [333] Pro. II. The seed of the kingdom is sown in several sorts of
   grounds without distinction.

   [334] Pr. III.

   [335] The light is the gospel, the power of God preached in every
   creature under heaven.

   [336] The outward creation may beget a persuasion in man of an eternal
   power or virtue.

   [337] The divine preacher, the word nigh, hath sounded in the ears and
   hearts of all men.

   [338] Before whom all things are manifest.

   [339] And every thought and intent of the heart.

   [340] The faithful witness.

   [341] A leader and commander. A two-edged sword. A fire and a hammer.

   [342] Clem. Alex.

   [343] The gathering unto the one and alone love.

   [344] The enlightening word.

   [345] J. Martyr.

   [346] Auth. de Voc. Gen.

   [347] Pr. III. Proved. God's salvation wrought by the light in all.

   [348] 1 Part.

   [349] 2 Part.

   [350] 1 Part proved.

   [351] The new birth or regeneration cometh not by the outward knowledge
   of Christ;

   [352] but by the work of light and grace in the heart.

   [353] The kingdom of God is in the seed in the hearts of all men.

   [354] Calvinists, Papists, Arminians, and Socinians' errors denying the
   light to be saving.

   [355] The meanness of Christ's appearance in the flesh.

   [356] The nature of the light.

   [357] The wise and learned in the notion, crucifiers of Christ.

   [358] None are saved by the knowledge of the history, but by the
   operation of the light of Christ in the mystery.

   [359] Contentions about outward observations and lo here's.

   [360] The call of God to blinded Christendom.

   [361] 2 Part proved. That many by the light may be saved, that have not
   the outward knowledge of Christ.

   [362] Arg.

   [363] The saving grace of God teacheth the whole duty of man.

   [364] The absurdity of our adversaries' comment upon the word all,
   denying grace to be saving. Tit. ii 11.

   [365] Arg.

   [366] Even the heathens may be saved by the light.

   [367] Object.

   [368] Answ. The literal knowledge of Christ is not saving, but the real
   experimental.

   [369] The outward knowledge not essential to salvation; instance in
   infants and deaf persons.

   [370] Obj. 1.

   [371] Answ.

   [372] Obj. 2.

   [373] Answ.

   [374] Obj. 3.

   [375] Answ.

   [376] A Chinese or Indian excusable for not knowing the history of the
   death of Christ, &c.

   [377] Ans. 2.

   [378] God regarded the prayers of Cornelius, a stranger to the law.

   [379] From what scripture did Job learn his excellent knowledge?

   [380] Job's friends, their excellent sayings.

   [381] Arg.

   [382] Arg.

   [383] The Gentiles justified doing the law.

   [384] Many wanting the history, were sensible of the loss by Adam, and
   salvation come by Christ in themselves.

   [385] How little the Jews knew Christ, mistaking the prophets.

   [386] The heathens were sensible of the loss received by Adam..

   [387] Heathen philosophers divine knowledge. Plato. Pythag. Plotin.

   [388] Cicero calls it an innate light. Lactan. instit.

   [389] Philosophers, whence so called? Phocylides.

   [390] Socrates a Christian, &c.

   [391] Clem Alex.

   [392] Augustin. deCiv. Dei. Lud. Vives.

   [393] The Platonists saw the word in the beginning; which was light.

   [394] The day of the Lord proclaimed.

   [395] Augustine trembled at the inshinings of the light unto him, and
   why?

   [396] Buchanan testifying to the light.

   [397] Jew and Gentile, Scythian and Barbarian, partakers of the
   salvation of Christ.
     __________________________________________________________________
     __________________________________________________________________

PROPOSITION VII.

   Concerning Justification.

   As many as resist not this light, but receive the same, it becomes in
   them an holy, pure, and spiritual birth, bringing forth holiness,
   righteousness, purity, and all those other blessed fruits which are
   acceptable to God: by which holy birth, to wit, Jesus Christ formed
   within us, and working his works in us, as we are sanctified, so are we
   justified in the sight of God, according to the apostle's words; But ye
   are washed, but ye are sanctified, but ye are justified in the name of
   the Lord Jesus, and by the Spirit of our God, 1 Cor. vi. 11. Therefore
   it is not by our works wrought in our will, nor yet by good works
   considered as of themselves; but by Christ, who is both the gift and
   the giver, and the cause producing the effects in us; who, as he hath
   reconciled us while we were enemies, doth also in his wisdom save us
   and justify us after this manner, as saith the same apostle elsewhere;
   According to his mercy he saved us, by the washing of regeneration, and
   the renewing of the Holy Ghost, Tit. iii. 5. S:. 1. The doctrine of
   justification comes well in order after the discussing of the extent of
   Christ's death, and of the grace thereby communicated, some of the
   sharpest contests concerning this having from thence their rise. Many
   are the disputes among those called Christians concerning this point;
   and indeed, if all were truly minding that which justifieth, there
   would be less noise about the notions of justification. I shall briefly
   review this controversy as it stands among others, and as I have often
   seriously observed it; then in short state the controversy as to us,
   and open our sense and judgment of it; and lastly prove it, if the Lord
   will, by some scripture testimonies, and the certain experience of all
   that ever were truly justified.

   [398] S:. II. That this doctrine of justification, hath been and is
   greatly vitiated in the church of Rome, is not by us questioned; though
   our adversaries, who, for want of better arguments, do often make lies
   their refuge, have not spared in this respect to stigmatize us with
   popery, but how untruly will hereafter appear. For to speak little of
   their meritum ex condigno, which was no doubt a very common doctrine of
   the Romish church, especially before Luther, though most of their
   modern writers, especially in their controversies with Protestants, do
   partly deny it, partly qualify it, and seem to state the matter only as
   if they were propagators and pleaders for good works by the others
   denied; yet if we look to the effects of this doctrine among them, as
   they appear in the generality of their church members, not in things
   disapproved, but highly approved and commended by their father the Pope
   and all his Clients, as the most beneficial casualty of all his
   revenue, we shall find that Luther did not without great ground oppose
   himself to them in this matter: and if he had not run himself into
   another extreme, of which hereafter, his work would have stood the
   better. For in this, as in most other things, he is more to be
   commended for what he pulled down of Babylon, than for what he built of
   his own. Whatever then the Papists may pretend, or even some good men
   among them may have thought, experience showeth, and it is more than
   manifest by the universal and approved practice of their people, that
   they place not their justification so much in works that are truly and
   morally good, and in the being truly renewed and sanctified in the
   mind, as in such things as are either not good nor evil, or may truly
   be called evil, and can no otherways be reckoned good than because the
   pope pleases to call them so. [399] So that if the matter be well
   sifted, it will be found, that the greatest part of their justification
   depends upon the authority of his bulls, and not upon the power,
   virtue, and grace of Christ revealed in the heart, and renewing of it,
   as will appear, First, From their principle concerning their
   sacraments, which they say confer grace ex opere operato. So that if a
   man partake but of them, he thereby obtains remission of sin, though he
   remains as he was; the virtue of the sacraments making up the want that
   is in the man. So that this act of submission and faith to the laws of
   the church, and not any real inward change, is that which justifieth
   him. As for example; if a man make use of the Sacrament, as they call
   it, of penance, so as to tell over his sins to a priest, though he have
   not true contrition, which the Lord hath made absolutely necessary for
   penitent sinners, but only attrition, a figment of their own, that is,
   if he be sorry he hath sinned, not out of any love to God, or his law
   which he hath transgressed, but for fear of punishment, yet doth the
   virtue of the sacrament, as they affirm, procure to him remission of
   sins; so that being absolved by the priest, he stands accepted and
   justified in the sight of God. This man's justification then proceedeth
   not from his being truly penitent, and in any measure inwardly changed
   and renewed by the working of God's grace, in his heart, but merely
   from the virtue of the sacrament, and authority of the priest, who hath
   pronounced him absolved; so that his justification is from somewhat
   without him, and not within him.

   [400] Secondly, This will yet more appear in the matter of indulgences,
   where remission of all sins, not only past but for years to come, is
   annexed to the visiting such and such churches and reliques, saying
   such and such prayers; so that the person that so doth is presently
   cleared from the guilt of his sin, and justified and accepted in the
   sight of God. As for example: he that in the great jubilee will go to
   Rome, and present himself before the gate of Peter and Paul, and there
   receive the pope's blessing; or he that will go a pilgrimage to James'
   sepulchre in Spain, or to Mary of Loretto, is, upon the performance of
   those things, promised forgiveness of sins. Now if we ask them the
   reason how such things as are not morally good in themselves come to
   have virtue? they have no other answer but because of the church and
   pope's authority, who being the great treasurer of the magazine of
   Christ's merits, lets them out upon such and such conditions. Thus also
   the invention of saying mass is made a chief instrument of
   justification; for in it they pretend to offer Christ daily to the
   Father a propitiatory sacrifice for the sins of the living and dead: so
   that a man for money can procure Christ thus to be offered for him when
   he pleases; by which offering he is said to obtain remission of sins,
   and to stand justified in the sight of God. From all which, and much
   more of this nature which might be mentioned, it doth appear, that the
   Papists place their justification not so much in any work of holiness
   really brought forth in them, and real forsaking of iniquity, as in the
   mere performance of some ceremonies, and a blind belief which their
   teachers have begotten in them, that the church and the pope having the
   absolute dispensation of the merits of Christ, have power to make these
   merits effectual for the remission of sins, and justification of such
   as will perform those ceremonies. This is the true and real method of
   justification taken by the generality of the church of Rome, and highly
   commended by their public preachers, especially the monks, in their
   sermons to the people, of which I myself have been an ear and an
   eye-witness; however some of their modern writers have laboured to
   qualify it in their controversies. [401] This doctrine Luther and the
   Protestants then had good reason to deny and oppose; though many of
   them ran into another extreme, so as to deny good works to be necessary
   to justification, and to preach up not only remission of sins but
   justification by faith alone, without all works, however good. So that
   men do not obtain their justification according as they are inwardly
   sanctified and renewed, but are justified merely by believing that
   Christ died for them; and so some may be perfectly justified, though
   they be lying in gross wickedness; as appears by the example of David,
   who they say was fully and perfectly justified while he was lying in
   the gross sins of murder and adultery. As then the Protestants have
   sufficient ground to quarrel and confute the Papists concerning those
   many abuses in the matter of justification, showing how the doctrine of
   Christ is thereby vitiated and overturned, and the word of God made
   void by many and useless traditions, the law of God neglected, while
   foolish and needless ceremonies are prized and followed, through a
   false opinion of being justified by the performance of them; and the
   merits and sufferings of Christ, which is the only sacrifice appointed
   of God for remission of sins, derogated from, by the setting up of a
   daily sacrifice never appointed by God, and chiefly devised out of
   covetousness to get money by; [402] so the Protestants on the other
   hand, by not rightly establishing and holding forth the doctrine of
   justification according as it is delivered in the holy scriptures, have
   opened a door for the Papists to accuse them, as if they were
   neglecters of good works, enemies to mortification and holiness, such
   as esteem themselves justified while lying in great sins: by which kind
   of accusations, for which too great ground hath been given out of the
   writings of some rigid Protestants, the reformation hath been greatly
   defamed and hindered, and the souls of many ensnared. Whereas, whoever
   will narrowly look into the matter, may observe these debates to be
   more in specie than in genere, seeing both do upon the matter land in
   one; and like two men in a circle, who though they go sundry ways, yet
   meet at last in the same centre.

   [403] For the Papists say, They obtain remission of sins, and are
   justified by the merits of Christ, as the same are applied unto there
   in the use of the sacraments of the church, and are dispensed in the
   performance of such and such ceremonies, pilgrimages, prayers, and
   performances, though there be not any inward renewing of the mind, nor
   knowing of Christ inwardly formed; yet they are remitted and made
   righteous ex opere operato, because of the power and authority
   accompanying the sacraments and the dispensers of them.

   The Protestants say, That they obtain remission of sins, and stand
   justified in the sight of God, by virtue of the merits and sufferings
   of Christ, not by infusing righteousness into them, but by pardoning
   their sins, and by accounting and accepting their persons as righteous,
   they resting on him and his righteousness by faith; which faith, the
   act of believing, is not imputed unto them for righteousness.

   So the justification of neither here is placed in any inward renewing
   of the mind, or by virtue of any spiritual birth, or formation of
   Christ in them; but only by a bare application of the death and
   sufferings of Christ outwardly performed for them: whereof the one lays
   hold on a faith resting upon them, and hoping to be justified by them
   alone; the other by the saying of some outward prayers and ceremonies,
   which they judge makes the death of Christ effectual unto them. I
   except here, being unwilling to wrong any, what things have been said
   as to the necessity of inward holiness, either by some modern Papists,
   or some modern Protestants, who in so far as they have laboured after a
   midst betwixt these two extremes have come near to the truth, as by
   some citations out of them hereafter to be mentioned will appear:
   though this doctrine hath not since the apostacy, so far as ever I
   could observe, been so distinctly and evidently held forth according to
   the scripture's testimony, as it hath pleased God to reveal it and
   preach it forth in this day, by the witnesses of his truth whom he hath
   raised to that end; which doctrine, though it be briefly held forth and
   comprehended in the thesis [404] itself, yet I shall a little more
   fully explain, and show the state of the controversy as it stands
   betwixt us and those that now oppose us.

   [405] S:. III. First then, as by the explanation of the former thesis
   appears, we renounce all natural power and ability in ourselves, in
   order to bring us out of our lost and fallen condition and first
   nature; and confess, that as of ourselves we are able to do nothing
   that is good, so neither can we procure remission of sins or
   justification by any act [406] of our own, so as to merit it, or draw
   it as a debt from God due unto us; but we acknowledge all to be of and
   from his love, which is the original and fundamental cause of our
   acceptance.

   [407] Secondly, God manifested this love towards us, in the sending of
   his beloved Son the Lord Jesus Christ into the world, who gave himself
   for us an [408] offering and a sacrifice to God, for a sweet-smelling
   savour; and having made peace through the blood of his cross, that he
   might reconcile us unto himself, and by the Eternal Spirit offered
   himself without spot unto God, and suffered for our sins, the just for
   the unjust, that he might bring us unto God.

   [409] Thirdly then, Forasmuch as all men who have come to man's estate
   (the man Jesus only excepted) have sinned, therefore all have need of
   this Saviour, to remove the wrath of God from them due to their
   offences; in this respect he is truly said to have borne the iniquities
   of us all in his body on the tree, and therefore is the only Mediator,
   having qualified the wrath of God towards us; so that our former sins
   stand not in our way, being by virtue of his most satisfactory
   sacrifice removed and pardoned. Neither do we think that remission
   [410] of sins is to be expected, sought, or obtained any other way, or
   by any works or sacrifice whatsoever; though, as has been said
   formerly, they may come to partake of this remission that are ignorant
   of the history. So then Christ by his [411] death and sufferings hath
   reconciled us to God, even while we are enemies; that is, he offers
   reconciliation unto us; we are put in a capacity of being reconciled;
   God is willing to forgive us our iniquities, and to accept us, as is
   well expressed by the apostle, 2 Cor. v. 19. God was in Christ,
   reconciling the world unto himself, not imputing their trespasses unto
   them, and hath put in us the word of reconciliation. And therefore the
   apostle, in the next verses, entreats them in Christ's stead to be
   reconciled to God; intimating that the wrath of God being removed by
   the obedience of Christ Jesus, he is willing to be reconciled unto
   them, and ready to remit the sins that are past, if they repent.

   [412] We consider then our redemption in a two-fold respect or state,
   both which in their own nature are perfect, though in their application
   to us the one is not, nor can be, without respect to the other.

   [413] The First is the redemption performed and accomplished by Christ
   for us in his crucified body without us: the other is the redemption
   wrought by Christ in us, which no less properly is called and accounted
   a redemption than the former. The first then is that whereby a man, as
   he stands in the fall, is put into a capacity of salvation, and hath
   conveyed unto him a measure of that power, virtue, spirit, life, and
   grace that was in Christ Jesus, which, as the free gift of God, is able
   to counter-balance, overcome, and root out the evil seed, wherewith we
   are naturally, as in the fall, leavened.

   [414] The Second is that whereby we witness and know this pure and
   perfect redemption in ourselves, purifying, cleansing, and redeeming us
   from the power of corruption, and bringing us into unity, favour, and
   friendship with God. By the first of these two, we that were lost in
   Adam, plunged into the bitter and corrupt seed, unable of ourselves to
   do any good thing, but naturally joined and united to evil, forward and
   propense to all iniquity, servants and slaves to the power and spirit
   of darkness, are, notwithstanding all this, so far reconciled to God by
   the death of his Son, while enemies, that we are put into a capacity of
   salvation, having the glad tidings of the gospel of peace offered unto
   us, and God is reconciled unto us in Christ, calls and invites us to
   himself, in which respect we understand these scriptures; [415] He slew
   the enmity in himself. He loved us first; seeing us in our blood, he
   said unto us, Live; he who did not sin his own self, bare our sins in
   his own body on the tree; and he died for our sins, the just for the
   unjust.

   By the second, we witness this capacity brought into act, whereby
   receiving and not resisting the purchase of his death, to wit, the
   light, spirit, and grace of Christ revealed in us, we witness and
   possess a real, true, and inward redemption from the power and
   prevalency of sin, and so come to be truly and really redeemed,
   justified, and made righteous, and to a sensible union and friendship
   with God. [416] Thus he died for us, that he might redeem us from all
   iniquity; and thus we know him and the power of his resurrection, and
   the fellowship of his sufferings, being made conformable to his death.
   This last follows the first in order, and is a consequence of it,
   proceeding from it, as an effect from its cause: so as none could have
   enjoyed the last, without the first had been, such being the will of
   God; so also can none now partake of the first, but as he witnesseth
   the last. Wherefore as to us, they are both causes of our
   justification; the first the procuring efficient, the other the formal
   cause.

   [417] Fourthly, We understand not by this justification by Christ
   barely the good works even wrought by the Spirit of Christ; for they,
   as Protestants truly affirm, are rather an effect of justification than
   the cause of it; but we understand the formation of [418] Christ in us,
   Christ born and brought forth in us, from which good works as naturally
   proceed as from a fruitful tree. It is this inward birth in us,
   bringing forth righteousness and holiness in us, that doth justify us;
   which having removed and done away the contrary nature and spirit that
   did bear rule and bring condemnation, now is in dominion over all in
   our hearts. Those then that come to know Christ thus formed in them, do
   enjoy him wholly and undivided, who is the LORD our RIGHTEOUSNESS, Jer.
   xxiii. 6. This is to be clothed with Christ, and to have put him on,
   whom God therefore truly accounteth righteous and just. This is so far
   from being the doctrine of Papists, that as the generality of them do
   not understand it, so the learned among them oppose it, and dispute
   against it, and particularly Bellarmine. Thus then, as I may say, the
   formal cause of justification is not the works, to speak properly, they
   being but an effect of it; but this inward birth, this Jesus brought
   forth in the heart, who is the well-beloved, whom the Father cannot but
   accept, and all those who thus are sprinkled with the blood of Jesus,
   and washed with it. By this also comes that communication of the goods
   of Christ unto us, by which we come to be made partakers of the divine
   nature, as saith Peter, 2 Pet. i. 4. and are made one with him, as the
   branches with the vine, and have a title and right to what he hath done
   and suffered [419] for us; so that his obedience becomes ours, his
   righteousness ours, his death and sufferings ours. And by this nearness
   we come to have a sense of his sufferings, and to suffer with his seed,
   that yet lies pressed and crucified in the hearts of the ungodly, and
   so travail with it, and for its redemption, and for the repentance of
   those souls that in it are crucifying as yet the Lord of Glory. Even as
   the apostle Paul, who by his sufferings is said to fill up that which
   is behind of the afflictions of Christ for his body, which is the
   church. Though this be a mystery sealed up from all the wise men that
   are yet ignorant of this seed in themselves, and oppose it,
   nevertheless some Protestants speak of this justification by Christ
   inwardly put on, as shall hereafter be recited in its place.

   [420] Lastly, Though we place remission of sins in the righteousness
   and obedience of Christ performed by him in the flesh, as to what
   pertains to the remote procuring cause, and that we hold ourselves
   formally justified by Christ Jesus formed and brought forth in us, yet
   can we not, as some Protestants have unwarily done, exclude works from
   justification. [421] For though, properly we be not justified for them,
   yet are we justified in them; and they are necessary, even as causa
   sine qua non, i. e. the cause, without which none are justified. For
   the denying of this, as it is contrary to the scripture's testimony, so
   it hath brought a great scandal to the Protestant religion, opened the
   mouths of Papists, and made many too secure while they have believed to
   be justified without good works. Moreover, though it be not so safe to
   say they are meritorious, yet seeing they are rewarded, many of those
   called the Fathers have not spared to use the word [merit,] which some
   of us have perhaps also done in a qualified sense, but no ways to infer
   the Popish abuses above mentioned. And lastly, if we had that notion of
   good works which most Protestants have, we could freely agree to make
   them not only not necessary, but reject them as hurtful, viz. That the
   best works even of the saints are defiled and polluted. For though we
   judge so of the best works performed by man, endeavouring a conformity
   to the outward law by his own strength, and in his own will, yet we
   believe that such works as naturally proceed from this spiritual birth
   and formation of Christ in us are pure and holy, even as the root from
   which they come; and therefore God accepts them, justifies us in them,
   and rewards us for them of his own free grace. The state of the
   controversy being thus laid down, these following positions do from
   hence arise in the next place to be proved.

   [422] S:. IV. First, That the obedience, sufferings, and death of
   Christ is that by which the soul obtains remission of sins, and is the
   procuring cause of that grace, by whose inward working Christ comes to
   be formed inwardly, and the soul to be made conformable unto him, and
   so just and justified. And that therefore, in respect of this capacity
   and offer of grace, God is said to be reconciled; not as if he were
   actually reconciled, or did actually justify, or account any just, so
   long as they remain in their sins, really impure and unjust.

   [423] Secondly, That it is by this inward birth of Christ in man that
   man is made just, and therefore so accounted by God: wherefore, to be
   plain, we are thereby, and not till that be brought forth in us,
   formally, if we must use that word, justified in the sight of God;
   because justification is both more properly, and frequently in
   scripture taken in its proper signification for making one just, and
   not reputing one merely such, and is all one with sanctification.

   [424] Thirdly, That since good works as naturally follow from this
   birth as heat from fire, therefore are [425] they of absolute necessity
   to justification, as Causa sine qua non, i.e. though not as the cause
   for which, yet as that in which we are, and without which we cannot be,
   justified. And though they be not meritorious, and draw no debt upon
   God, yet he cannot but accept and reward them: for it is contrary to
   his nature to deny his own, since they may be perfect in their kind, as
   proceeding from a pure holy birth and root. Wherefore their judgment is
   false and against the truth that say, that the holiest works of the
   saints are defiled and sinful in the sight of God: for these good works
   are not the works of the law, excluded by the apostle from
   justification.

   [426] S:. V. As to the first, l prove it from Rom. iii. 25. Whom God
   hath set forth to be a propitiation [427] through faith in his blood,
   to declare his righteousness for the remission of sins that are past,
   through the forbearance of God. Here the apostle holds forth the extent
   and efficacy of Christ's death, showing that thereby, and by faith
   therein, remission of sins that are past is obtained, as being that
   wherein the forbearance [428] of God is exercised towards mankind. So
   that though men for the sins they daily commit deserve eternal death,
   and that the wrath of God should lay hold upon them; yet, by virtue of
   that most satisfactory sacrifice of Christ Jesus, the grace and seed of
   God moves in love towards them, during the day of their visitation; yet
   not so as not to strike against the evil, for that must be burnt up and
   destroyed, but to redeem man out of the evil.

   [429] Secondly, If God were perfectly reconciled with men, and did
   esteem them just while they are actually unjust, and do continue in
   their sins, then should God have no controversy with them; [430] how
   comes he then so often to complain, and to expostulate so much
   throughout the whole scripture with such as our adversaries confess to
   be justified, telling them that their sins separate betwixt him and
   them? Isai. lix. 2. For where there is a perfect and full
   reconciliation, there is no separation. Yea, from this doctrine it
   necessarily follows, either that such for whom Christ died, and whom he
   hath reconciled, never sin, or that when they do so, they are still
   reconciled, and their sins make not the least separation from God: yea,
   that they are justified in their sins. From whence also would follow
   this abominable consequence, that the good works and greatest sins of
   such are alike in the sight of God, seeing neither the one serves to
   justify them, nor the other to break their reconciliation, which
   occasions great security; and opens a door to every lewd practice.

   [431] Thirdly, This would make void the whole practical doctrine of the
   gospel, and make faith itself needless. For if faith and repentance,
   and the other conditions called for throughout the gospel, be a
   qualification upon our part necessary to be performed, then, before
   this be performed by us, we are either fully reconciled to God, or but
   in a capacity of being reconciled to God, he being ready to reconcile
   and justify us as these conditions are performed; which latter, if
   granted, is according to the truth we profess. And if we are already
   perfectly reconciled and justified before these conditions are
   performed, (which conditions are of that nature that they cannot be
   performed at one time, but are to be done all one's lifetime,) then can
   they not be said to be absolutely needful; which is contrary to the
   very express testimony of scripture, which is acknowledged by [432] all
   Christians: For without faith it is impossible to please God. They that
   believe not are condemned already because they believe not in the only
   begotten Son of God. Except ye repent ye cannot be saved for if ye live
   after the flesh ye shall die. And of [433] those that were converted; I
   will remove your candlestick from you, unless ye repent. Should I
   mention all the scriptures that positively and evidently prove this, I
   might transcribe much of all the doctrinal part of the Bible. For since
   Christ said, It is finished, and did finish his work sixteen hundred
   years ago and upwards; if he so fully perfected redemption then, and
   did actually reconcile [434] every one that is to be saved, not simply
   opening a door of mercy for them, offering the sacrifice of his body,
   by which they may obtain remission of their sins when they repent, and
   communicating unto them a measure of his grace, by which they may see
   their sins, and be able to repent; but really making them to be reputed
   as just, either before they [435] believe, as say the Antinomians, or
   after they have assented to the truth of the history of Christ, or are
   sprinkled with the baptism of water, while nevertheless they are
   actually unjust, so that no part of their redemption is to be wrought
   by him now, as to their reconciliation and justification; then the
   whole doctrinal part of the bible is useless, and of no profit: in vain
   were the apostles sent forth to preach repentance and remission of
   sins; and in vain do all the preachers bestow their labour, spend their
   breath, and give forth writings; yea, much more in vain do the people
   spend their money which they give them for preaching; seeing it is all
   but Actum agere, but a vain and ineffectual essay, to do that which is
   already perfectly done without them.

   [436] But lastly, To pass by their human labours, as not worth the
   disputing whether they be needful or not, since (as we shall hereafter
   show) themselves confess the best of them is sinful; this also makes
   void the present intercession of Christ for men. What will become of
   that great article of faith, by which we affirm, That he sits at the
   right [437] hand of God, daily making intercession for us; and for
   which end the Spirit itself maketh intercession for us with groanings
   which cannot be uttered? For Christ maketh not intercession for those
   that are not in a possibility of salvation; that is absurd. Our
   adversaries will not admit that he prayed for the world at all; and to
   pray for those that are already reconciled, and perfectly justified, is
   to no purpose: to pray for remission of sins is yet more needless, if
   all be remitted, past, present, and to come. Indeed there is not any
   solid solving of this, but by acknowledging according to the truth,
   That Christ by his death removed the wrath of God, so far as to obtain
   remission of sins for as many as receive that grace and light that he
   communicates unto them, and hath purchased for them by his blood;
   which, as they believe in, they come to know remission of sins past,
   and power to save them from sin, and to wipe it away, so often as they
   may fall into it by unwatchfulness or weakness, if, applying themselves
   to this grace, they truly repent; for to as many as receive him, he
   gives power to become the sons of God: so none are sons, none are
   justified, none reconciled, until they thus receive him in that little
   seed in their hearts: And life eternal is offered to those who, by
   patient continuance in well-doing, seek for glory, honour, and
   immortality: for if the righteous man depart from his righteousness,
   his righteousness shall be remembered no more. And therefore on the
   other part, none are longer sons of God, and justified, than they
   patiently continue in righteousness and well-doing. And therefore
   Christ lives always making intercession, during the day of every man's
   visitation, that they may be converted: and when men are in some
   measure converted, he makes intercession that they may continue and go
   on, and not faint, nor go back again. Much more might be said to
   confirm this truth; but I go on to take notice of the common objections
   against it, which are the arguments made use of to propagate the errors
   contrary to it.

   S:. VI. The first and chief is drawn from that saying of the apostle
   before-mentioned, 2 Cor. v. 18, 19. God hath reconciled us to himself
   by Jesus Christ: God was in Christ reconciling the world unto himself,
   not imputing their trespasses unto them.

   [438] >From hence they seek to infer, That Christ fully perfected
   the work of reconciliation while he was on earth.

   [439] I answer; If by [reconciliation] be understood the removing of
   wrath, and the purchase of that grace by which we may come to be
   reconciled, we agree to it; but that that place speaks no more, appears
   from the place itself: for when the apostle speaks in the perfect time,
   saying, He hath reconciled us, he [440] speaks of himself and the
   saints; who having received the grace of God purchased by Christ, were
   through faith in him actually reconciled. But as to the world, he saith
   [reconciling] not [reconciled]; which reconciling, though it denotes a
   time somewhatpast, yet it is by the imperfect time, denoting that the
   thing begun was not perfected: For this work Christ began towards all
   in the days of his flesh, yea, and long before; for He was the mediator
   from the beginning, and the lamb slain from the foundation of the
   world: but in his flesh, after he had perfectly fulfilled the law, and
   the righteousness thereof, had rent the veil, and made way for the more
   clear and universal revelation of the gospel to all, both Jew and
   Gentile; he gave up himself a most satisfactory sacrifice for sin;
   which becomes effectual to as many as receive him in his inward
   appearance, in his light in the heart. Again, this very place showeth
   that no other reconciliation is intended, but the opening of a door of
   mercy upon God's part, and a removing of wrath for sins that are past;
   so as men, notwithstanding their sins, are stated in a capacity of
   salvation: for the apostle, in the following verse, saith, Now then we
   are ambassadors for Christ, as though God did beseech you by us; we
   pray you in Christ's stead be ye reconciled to God. For if their
   reconciliation had already been perfectly accomplished, what need any
   entreating then to be reconciled? Ambassadors are not sent after a
   peace already perfected, and reconciliation made, to entreat for a
   reconciliation; for that implies a manifest contradiction.

   [441] Secondly, They object, verse 21st of the same chapter, For he
   hath made him to be sin for us, who knew no sin, that we might be made
   the righteousness of God in him. From whence they argue, That as our
   sin is imputed to Christ, who had no sin; so Christ's righteousness is
   imputed to us, without our being righteous.

   [442] But this interpretation is easily rejected; for though Christ
   bare our sins, and suffered for us, and was among men accounted a
   sinner, and numbered among transgressors; yet that God reputed him a
   sinner, is no where proved. For it is said, He was found before him
   holy, harmless, and undefiled, neither was there found any guile in his
   mouth. [443] That we deserved these things, and much more for our sins,
   which he endured in obedience to the father, and according to his
   counsel, is true; but that ever God reputed him a sinner, is denied:
   neither did he ever die that we should be reputed righteous, though no
   more really such than he was a sinner, as hereafter appears. For
   indeed, if this argument hold, it might be stretched to that length, as
   to become very pleasing to wicked men that love to abide in their sins:
   for if we be made righteous, as Christ was made a sinner, merely by
   imputation; then as there was no sin, not in the least, in Christ, so
   it would follow, that there needed no more righteousness, no more
   holiness, no more inward sanctification in us, than there was sin in
   him. So then, by his [being made sin for us] must be understood his
   suffering for our sins, that we might be made partakers of the grace
   purchased by him; by the workings whereof we are made the righteousness
   of God in him. For that the apostle understood here a being made really
   righteous, and not merely a being reputed such, appears by what
   follows, seeing in vers. 14,15,16. of the following chapter, he argues
   largely against any supposed agreement of light and darkness,
   righteousness and unrighteousness; which must needs be admitted, if men
   are to be reckoned ingrafted in Christ, and real members of him, merely
   by an imputative righteousness, wholly without them, while they
   themselves are actually unrighteous. And indeed it may be thought
   strange, how some men have made this so fundamental an article of their
   faith, which is so contrary to the whole strain of the gospel: a thing
   which Christ in none of all his sermons and gracious speeches ever
   willed any to rely upon; always recommending to us works, as
   instrumental in our justification. And the more it is to be admired,
   because that sentence or term (so frequently in their mouths, and so
   often pressed by them, as the very basis of their hope and confidence)
   to wit, The imputed righteousness of Christ, is not to be found in all
   the bible, at least, as to my observation. Thus have I passed through
   the first part, and that the more briefly, because many, who assert
   this justification by bare imputation, do nevertheless confess, that
   even the elect are not justified until they be converted; that is, not
   until this imputative justification be applied to them by the Spirit.
   [444]

   [445] S:. VII. I come then to the second thing proposed by me, which
   is, That it is by this inward birth, or Christ formed within, that we
   are (so to speak) formally justified in the sight of God. I suppose I
   have said enough already to demonstrate how much we ascribe to the
   death and sufferings of Christ, as that whereby satisfaction is made to
   the justice of God, remission of sins obtained, and this grace and seed
   purchased, by and from which this birth proceeds. The thing now to be
   proved is, That by Christ Jesus formed in us, we are justified, or made
   just. Let it be marked, I use justification in this sense upon this
   occasion.

   [446] First then, I prove this by that of the apostle Paul, 1 Cor. vi.
   11. And such were some of you; but ye are washed, but ye are
   sanctified, but ye are justified in the name of the Lord Jesus, and by
   the Spirit of our God. First, This [justified] here understood, must
   needs be a being really made just, and not a being merely imputed such;
   else [sanctified] and [washed] might be reputed a being esteemed so,
   and not a being really so; and then it quite overturns the whole intent
   of the context. For the apostle showing them in the preceding verses,
   how the unrighteous cannot inherit the kingdom of God, and descending
   to the several species of wickedness, subsumes, That they were
   sometimes such, but now are not any more such. Wherefore, as they, are
   now washed and sanctified, so are they justified: for if this
   justification were not real, then it might be alleged that the
   Corinthians had not forsaken these evils; but, though they still
   continued in them, were notwithstanding justified: which as in itself
   it is most absurd, so it very clearly overturneth the very import and
   intent of the place; as if the Corinthians turning Christians had not
   wrought any real change in them, but had only been a belief of some
   barren notions, which had wrought no alteration in their affections,
   will, or manner of life. For my own part, I neither see any thing, nor
   could ever yet hear or read any thing, that with any colour of reason
   did evince [justified] in this place to be understood any other ways
   than in its own proper and genuine interpretation of being made just.
   [447] And for the more clear understanding hereof; let it be
   considered, that this word [justify] is derived either from the
   substantive justice, or the adjective just: both which words import the
   substantive, that true and real virtue in the soul, as it is in itself;
   to wit, it signifies really, and not suppositively, that excellent
   quality expressed and understood among men by the word [justice]; and
   the adjective [just] as applied, signifies a man or woman who is just,
   that is, in whom this quality of justice is stated: for it would not
   only be great impropriety, but also manifest falsity, to call a man
   just, merely by supposition; especially if he were really unjust. Now
   this word [justify] formed from justice, or just, doth beyond all
   question signify a making just; it being nothing else but a composition
   of the verb facio, and the adjective justus, which is nothing else than
   thus, justifico, i. e. justum facio I make just; and [justified] of
   justus and fio, as justus fio, I become just, and justificatus, i. e.
   justus factus, I am made just. Thus also it is with verbs of this kind,
   as sanctifico, from sanctus, holy, and facio; honorifico, from honor
   and facio; sacrifico, from sacer and facio: all which are still
   understood of the subject really and truly endued with that virtue and
   quality from which the verb is derived. [448] Therefore, as none are
   said to be sanctified that are really unholy while they are such; so
   neither can any be truly said to be justified, while they actually
   remain unjust. Only this verb justify hath, in a metaphorical and
   figurative sense, been otherwise taken, to wit, in a law sense; as when
   a man really guilty of a crime is freed from the punishment of his sin,
   he is said to be justified; that is, put in the place as if he were
   just. For this use of the word hath proceeded from that true
   supposition, That none ought to be acquitted, but the innocent. Hence
   also that manner of speaking, I will justify such a man, or I will
   justify this or that, is used from the supposition that the person and
   thing is really justifiable: and where there is an error and abuse in
   the matter, so far there is also in the expression.

   [449] This is so manifest and apparent, that ParAEus, a chief
   Protestant, and a Calvinist also in his opinion, acknowledges this; "We
   never at any time said," saith he, "nor thought, that the righteousness
   of Christ was imputed to us, that by him we should be named formally
   just, and not be so, as we have divers times already showed; for that
   would no less soundly fight with right reason, than if a guilty man
   absolved in judgment should say, that he himself was formally just by
   the clemency of the judge granting him his life." Now is it not
   strange, that men should be so facile in a matter of so great
   concernment, as to build the stress of their acceptance with God upon a
   mere borrowed and metaphorical signification, to the excluding, or at
   least esteeming not, necessary, that without which the scripture saith
   expressly, No man shall ever see God? [450] For if holiness be
   requisite and necessary, of which this is said, then must good works
   also; unless our adversaries can show us an holy man without good
   works. But, moreover, [justified] in this figurative sense is used for
   approved; and indeed for the most part, if not always in scripture,
   when the word [justify] is used, it is taken in the worst part; that
   is, that as the use of the word that way is an usurpation, so it is
   spoken of such as usurp the thing to themselves, while it properly doth
   not belong unto them; as will appear to those that will be at the pains
   to examine these places; Exod. xxiii. 7. Job ix. 20. & xxvii. 5. Prov.
   xvii. 15. Isai. v. 23. Jer. iii. 11. Ezek. xvi. 51, 52. Luke x. 29. &
   xvi. 15. which are all spoken of men justifying the wicked, or of
   wicked men justifying themselves; that is, approving themselves in
   their wickedness. If it be at any time in this signification taken in
   good part, it is very seldom, and that so obvious and plain by the
   context, as leaves no scruple. But the question is not so much of the
   use of the word, where it is passingly or occasionally used, as where
   the very doctrine of justification is handled. Where indeed to mistake
   it, viz. in its proper place, so as to content ourselves with an
   imaginary justification, while God requires a real, is of most
   dangerous consequence. For the disquisition of which let it be
   considered, that in all these places to the Romans, Corinthians,
   Galatians, and elsewhere, where the apostle handles this theme, the
   word may be taken in its own proper signification without any
   absurdity. [451] As, where it is often asserted in the above-mentioned
   epistles to the Romans and Galatians, That a man cannot be justified by
   the law of Moses, nor by the works of the law; there is no absurdity
   nor danger in understanding it according to its own proper
   signification, to wit, that a man cannot be made just by the law of
   Moses; seeing this so well agrees with that saying of the same apostle,
   That the law makes nothing perfect. And also where it is said, We are
   justified by faith, it may be very well understood of being made just;
   seeing it is also said, That faith purifies the heart; and no doubt the
   pure in heart are just; and the just live by faith. Again, where it is
   said, We are justified by grace, we are justified by Christ, we are
   justified by the Spirit: it is no ways absurd to understand it of being
   made just, seeing by his spirit and grace he doth make men just. But to
   understand it universally the other way, merely for acceptance and
   imputation, would infer great absurdities, as may be proved at large;
   but because I judged it would be acknowledged, I forbear at present for
   brevity's sake. [452] But further, in the most weighty places where
   this word justify is used in scripture, with an immediate relation to
   the doctrine of justification, our adversaries must needs acknowledge
   it to be understood of making just, and not barely in the legal
   acceptation: as first, in that of 1 Cor. vi. 11. But ye are washed, but
   ye are sanctified, but ye are justified, as I before have proved; which
   also many Protestants are forced to acknowledge. [453] "Neither diffide
   we," saith Thysius, "because of the most great and strict connexion,
   that justification doth sometimes seem also to comprehend
   sanctification as a consequence, as in Rom. viii. 30. Tit. iii. 7. 1
   Cor. vi. 11. And such sometimes were ye, but ye are washed, &c."
   Zanchius, having spoken concerning this sense of justification, adds,
   saying; "There is another signification of the word; viz. for a man
   from unjust to be made just, even as sanctified signifies from unholy
   to be made holy: in which signification the apostle said, in the place
   above-cited, And such were some of you, &c. that is, of unclean ye are
   made holy, and of unjust ye are made just by the Holy Spirit, for
   Christ's sake, in whom ye have believed. Of this signification is that,
   Rev. xxii. 11. Let him that is just, be just still; that is, really
   from just become more just, even as from unjust he became just." "And
   according to this signification the Fathers, and especially Augustine,
   have interpreted this word." [454] Thus far he, H. Bullinger, on the
   same place, 1 Cor. vi. speaketh thus; "By divers words," saith he, "the
   apostle signifies the same thing, when he saith, Ye are washed, ye are
   sanctified, ye are justified."

   [455] Secondly, In that excellent saying of the apostle, so much
   observed, Rom. viii. 30. Whom he called, them he also justified, and
   whom he justified, them he also glorified: this is commonly called the
   golden chain, as being acknowledged to comprehend the method and order
   of salvation. And therefore, if [justified] were not understood here in
   its proper signification of being made just, sanctification would be
   excluded out of this chain. [456] And truly it is very worthy of
   observation, that the apostle, in this succinct and compendious
   account, makes the word [justified] to comprehend all betwixt calling
   and glorifying; thereby clearly insinuating, that the being really
   righteous is that only medium by which from our calling we pass to
   glorification. Almost all do acknowledge the word to be so taken in
   this place; not only so, but most of those who oppose are forced to
   acknowledge, that as this is the most proper, so the most common
   signification of it: thus divers famous Protestants acknowledge. "We
   are not," saith D. Chamierus, such impertinent esteemers of words, as
   to be ignorant, nor yet such importunate sophists, as to deny that the
   words justification and sanctification do infer one another; yea, we
   know that the saints are chiefly for this reason so called, because
   that in Christ they have received remission of sins: and we read in the
   revelations, Let him that is just, be just still; which cannot be
   understood, except of the fruit of inherent righteousness. Nor do we
   deny, but perhaps in other places they may be promiscuously taken,
   especially by the Fathers." [457] "I take," saith Beza, the name of
   justification largely, so as it comprehends whatsoever we acquire from
   Christ, as well by imputation, as by the efficacy of the Spirit in
   sanctifying us. So likewise is the word justification taken, Rom. viii.
   30." Melancthon saith, "That to be justified by faith, signifies in
   scripture not only to be pronounced just, but also of unrighteous to be
   made righteous." Also some chief Protestants, though not so clearly,
   yet in part, hinted at our doctrine, whereby we ascribe unto the death
   of Christ remission of sins, and the work of justification unto the
   grace of the Spirit, acquired by his death. Martinus BorAEus,
   explaining that place of the apostle, Rom. iv. 25. Who was given for
   our sins, and rose again for our justification, saith: "There are two
   things beheld in Christ, which are necessary to our justification; the
   one is his death, the other is his arising from the dead. By his death,
   the sins of this world behoved to be expiated: by his rising from the
   dead, it pleased the same goodness of God to give the Holy Spirit,
   whereby both the gospel is believed, and the righteousness, lost by the
   fault of the first Adam, is restored." And afterwards he saith; "The
   apostle expresseth both parts in these words, Who was given for our
   sins, &c. In his death is beheld the satisfaction for sin; in his
   resurrection, the gift of the Holy Spirit, by which our justification
   is perfected." And again, the same man saith elsewhere; "Both these
   kinds of righteousness are therefore contained in justification,
   neither can the one be separate from the other. So that in the
   definition of justification, the merit of the blood of Christ is
   included, both with the remission of sins, and with the gift of the
   Holy Spirit, of justification and regeneration:" Martinus Bucerus
   saith; Seeing by one sin of Adam the world was lost, the grace of
   Christ hath not only abolished that one sin, and death which came by
   it; but hath together taken away those infinite sins, and also led into
   full justification as many as are of Christ; so that God now not only
   remits unto them Adam's sin, and their own, but also gives them
   therewith the Spirit of a solid and perfect righteousness, which
   renders us conform unto the image of the first begotten." [458] And
   upon these words [by Jesus Christ] he saith; "We always judge that the
   whole benefit of Christ tends to this, that we might be strong through
   the gift of righteousness, being rightly and orderly adorned with all
   virtue, that is, restored to the image of God." [459] And lastly,
   William Forbes, our countryman, bishop of Edinburgh, saith; "Whensoever
   the scripture makes mention of the justification before God, as
   speaketh Paul, and from him (besides others) Augustine, it appears that
   the word [justify] necessarily signifies not only to pronounce just in
   a law sense, but also really and inherently to make just; because that
   God doth justify a wicked man otherwise than earthly judges. For he,
   when he justifies a wicked or unjust man doth indeed pronounce him as
   these also do; but by pronouncing him just, because his judgment is
   according to truth, he also makes him really of unjust to become just."
   And again, the same man, upon the same occasion, answering the more
   rigid Protestants, who say, That God first justifies, and then makes
   just; he adds "But let them have a care, lest by too great and empty
   subtilty, unknown both to the scriptures and the fathers, they lessen
   and diminish the weight and dignity of so great and divine a benefit,
   so much celebrated in the scripture, to wit, justification of the
   wicked. For if to the formal reason of justification of the ungodly
   doth not at all belong his justification, (so to speak,) i. e. his
   being made righteous, then in the justification of a sinner, although
   he be justified, yet the stain of sin is not taken away, but remains
   the same in his soul as before justification: and so, notwithstanding
   the benefit of justification, he remains as before, unjust and a
   sinner; and nothing is taken away, but the guilt and obligation to
   pain, and the offence and enmity of God through non-imputation. But
   both the scriptures and fathers do affirm, that in the justification of
   a sinner, their sins are not only remitted, forgiven, covered, not
   imputed, but also taken away, blotted out, cleansed, washed, purged,
   and very far removed from us, as appears from many places of the holy
   scriptures." The same Forbes shows us at length, in the following
   chapter, That this was the confessed judgment of the fathers, out of
   the writings of those who hold the contrary opinion; some whereof, out
   of him, I shall note. [460] As, first, Calvin saith, "That the judgment
   of Augustine, or at least his manner of speaking, is not throughout to
   be received; who although he took from man all praise of righteousness,
   and ascribed all to the grace of God, yet he refers grace to
   sanctification, by which we are regenerate through the Spirit unto
   newness of life." [461] Chemnitius saith, "That they do not deny, but
   that the fathers take the word [justify] for renewing, by which works
   of righteousness are wrought in us by the Spirit." And p. 130. "I am
   not ignorant, that the fathers indeed often use the word [justify] in
   this signification, to wit, of making just." [462] Zanchius saith,
   "That the fathers, and chiefly Augustine, interpret the word [justify]
   according to this signification, to wit, of making just; so that,
   according to them, to be justified was no other than of unjust to be
   made just, through the grace of God for Christ." He mentioneth more,
   but this may suffice to our purpose.

   [463] S:. VIII. Having thus sufficiently proved, that by justification
   is to be understood a really being made righteous, I do boldly affirm,
   and that not only from a notional knowledge, but from a real, inward
   experimental feeling of the thing, That the immediate, nearest, or
   formal cause (if we must in condescendence to some use this word) of a
   man's justification in the sight of God, is, the revelation of Jesus
   Christ in the soul, changing, altering, and renewing the mind by whom
   (even the author of this inward work) thus formed and revealed, we are
   truly justified and accepted in the sight of God. [464] For it is as we
   are thus covered and clothed with him, in whom the Father is always
   well pleased, that we may draw near to God, and stand with confidence
   before his throne, being purged by the blood of Jesus inwardly poured
   into our souls, and clothed with his life and righteousness therein
   revealed. And this is that order and method of salvation held forth by
   the apostle in that divine saying, Rom. v. 10. For if when we were
   enemies, we were reconciled to God by the death of his Son; much more,
   being reconciled, we shall be saved by his life. For the apostle first
   holding forth the reconciliation wrought by the death of Christ,
   wherein God is near to receive and redeem man, holds forth his
   salvation and justification to be by the life of Jesus. Now, that this
   life is an inward, spiritual thing revealed in the soul, whereby it is
   renewed and brought forth out of death, where it naturally hath been by
   the fall, and so quickened and made alive unto God, the same apostle
   shows, Eph. ii. 5. Even when we were dead in sins and trespasses, he
   hath quickened us together in Christ (by whose grace ye are saved) and
   hath raised us up together. Now this none will deny to be the inward
   work of renovation, and therefore the apostle gives that reason of
   their being saved by grace; which is the inward virtue and power of
   Christ in the soul: but of this place more hereafter. Of the revelation
   of this inward life the apostle also speaketh, 2 Cor. iv. 10. That the
   life also of Jesus might be made manifest in our bodies; and ver. 11.
   That the life also of Jesus might be made manifest in our mortal flesh.
   Now this inward life of Jesus is that whereby, as is before observed,
   he said, we are saved.

   [465] Secondly, That it is by this revelation of Jesus Christ, and the
   new creation in us, that we are justified, doth evidently appear from
   that excellent saying of the apostle included in the proposition
   itself, Tit. iii. 5. According to his mercy he hath saved us, by the
   washing of regeneration, and renewing of the Holy Ghost, &c. Now that
   whereby we are saved, that we are also no doubt justified by; which
   words are in this respect synonymous. Here the apostle clearly ascribes
   the immediate cause of justification to this inward work of
   regeneration, which is Jesus Christ revealed in the soul, as being that
   which formally states us in a capacity of being reconciled with God;
   the washing or regeneration being that inward power and virtue, whereby
   the soul is cleansed, and clothed with the righteousness of Christ, so
   as to be made fit to appear before God.

   [466] Thirdly. This doctrine is manifest from 2 Cor. xiii. 5. Examine
   yourselves, whether ye be in the faith; prove your ownselves: know ye
   not your ownselves, how that Jesus Christ is in you, except ye be
   reprobates? First, It appears here how earnest the apostle was that
   they should know Christ in them; so that he presses this exhortation
   upon them, and inculcates it three times. Secondly, He makes the cause
   of reprobation, or not justification, the want of Christ thus revealed
   and known in the soul whereby it necessarily follows, by the rule of
   contraries, where the parity is alike, (as in this case it is evident,)
   that where Christ is inwardly known, there the persons subjected to him
   are approved and justified. For there can be nothing more plain than
   this, That if we must know Christ in us, except we be reprobates, or
   unjustified persons; if we know him in us, we are not reprobates, and
   consequently justified ones. Like unto this is that other saying of the
   same apostle, Gal. iv. 19. My little children, of whom I travail in
   birth again, until Christ be formed in you; and therefore the apostle
   terms this, Christ within, the hope of glory, Col. i. 27, 28. Now that
   which is the hope of glory, can be no other than that which we
   immediately and most nearly rely upon for our justification, and that
   whereby we are really and truly made just. [467] And as we do not
   hereby deny, but the original and fundamental cause of our
   justification is the love of God manifested in the appearance of Jesus
   Christ in the flesh, who by his life, death, sufferings, and obedience,
   made a way for our reconciliation, and became a sacrifice for the
   remission of sins that are past, and purchased unto us this seed and
   grace, from which this birth arises, and in which Jesus Christ is
   inwardly received, formed, and brought forth in us, in his own pure and
   holy image of righteousness, by which our souls live unto God, and are
   clothed with him, and have put him on, even as the scripture speaks,
   Eph. iv. 23, 24. Gal. iii. 27. we stand justified and saved in and by
   him, and by his Spirit and grace, Rom. iii. 24. 1 Cor. vi. 11. Tit.
   iii. 7. So again, reciprocally, we are hereby made partakers of the
   fulness of his merits, and his cleansing blood is near, to wash away
   every sin and infirmity, and to heal all our backslidings, as often as
   we turn towards him by unfeigned repentance, and become renewed by his
   Spirit. Those then that find him thus raised, and ruling in them, have
   a true ground of hope to believe that they are justified by his blood.
   But let not any deceive themselves, so as to foster themselves in a
   vain hope and confidence, that by the death and sufferings of Christ
   they are justified, so long as sin lies at their door, Gen. iv. 7.
   iniquity prevails, and they remain yet unrenewed and unregenerate; lest
   it be said unto them, I know you not. Let that saying of Christ be
   remembered, Not every one that saith, Lord, Lord, shall enter, but he
   that doth the will of my father, Mat. vii. 21. To which let these
   excellent sayings of the beloved disciple be added; Little children,
   let no man deceive you; he that doth righteousness is righteous, even
   as he is righteous. He that committeth sin is of the devil; because if
   our heart condemn us, God is greater than our heart, and knoweth all
   things, 1 John iii. 7, 20.

   Many famous Protestants bear witness to this inward justification by
   Christ inwardly revealed and formed in man. [468] As M. BorhAEus: "In
   the imputation, saith he, wherein Christ is ascribed and imputed to
   believers for righteousness, the merit of his blood, and the Holy Ghost
   given unto us by virtue of his merits, are equally included. [469] And
   so it shall be confessed, that Christ is our righteousness, as well
   from his merit, satisfaction, and remission of sins obtained by him, as
   from the gifts of the Spirit of righteousness. And if we do this, we
   shall consider the whole Christ proposed to us for our salvation, and
   not any single part of him." The same man, p. 169. In our justification
   then Christ is considered, who breathes and lives in us, to wit, by his
   Spirit put on by us; concerning which putting on the apostle saith, Ye
   have put on Christ." And again, p. 171. "We endeavour to treat in
   justification, not of part of Christ, but him wholly, in so far as he
   is our righteousness every way." And a little after: " As then blessed
   Paul, in our justification, when he saith, Whom he justified, them he
   glorified, comprehends all things which pertain to our being reconciled
   to God the Father, and our renewing, which fits us for attaining unto
   glory, such as faith, righteousness, Christ, and the gift of
   righteousness exhibited by him, whereby we are regenerated, to the
   fulfilling of the justification which the law requires; so we also will
   have all things comprehended in this cause, which are contained in the
   recovery of righteousness and innocency." And p. 181. "The form, saith
   he, of our justification, is the divine righteousness itself, by which
   we are formed just and good. This is Jesus Christ, who is esteemed our
   righteousness, partly from the forgiveness of sins, and partly from the
   renewing and the restoring of that integrity, which was lost by the
   fault of the first Adam: so that this new and heavenly Adam being put
   on by us, of which the apostle saith, Ye have put on Christ, ye have
   put him on, I say, as the form, so the righteousness, wisdom, and life
   of God." [470] So also affirmeth Claudius Alberius Inuncunanus, see his
   Orat. Apodict. LausaniAE Excus. 1587. Orat. 2. p. 86, 87. Zuinglius
   also, in his epistle to the princes of Germany, as cited by Himelius,
   c. 7. p. 60. saith, "That the sanctification of the Spirit is true
   justification, which alone suffices to justify." Estius upon 1 Cor. vi.
   11. saith, "Lest Christian righteousness should be thought to consist
   in the washing alone, that is, in the remission of sins, he addeth the
   other degree or part, [but ye are sanctified,] that is, ye have
   attained to purity, so that ye are now truly holy before God. Lastly,
   Expressing the sum of the benefit received in one word, which includes
   both the parts, But ye are justified (the apostle adds in the name of
   the Lord Jesus Christ, that is, by his merits, and in the Spirit of our
   God, that is, the Holy Spirit proceeding from God, and communicated to
   us by Christ." And lastly, Richard Baxter, a famous English preacher,
   in his book called Aphorisms of Justification, p. 80. saith, "That some
   ignorant wretches gnash their teeth at this doctrine, as if it were
   flat Popery, not understanding the nature of the righteousness of the
   new covenant; which is all out of Christ in ourselves, though wrought
   by the power of the Spirit of Christ in us."

   [471] S:. IX. The third thing proposed to be considered is, concerning
   the necessity of good works to justification. I suppose there is enough
   said before to clear us from any imputation of being Popish in this
   matter.

   [472] But if it be queried, Whether we have not said, or will not
   affirm, that a man is justified by works?

   [473] I answer; I hope none need, neither ought, to take offence, if in
   this matter we use the plain language of the holy scripture, which
   saith expressly in answer hereunto, James ii. 24. Ye see then how that
   by works a man is justified, and not by faith only. I shall not offer
   to prove the truth of this saying, since what is said in this chapter
   by the apostle, is sufficient to convince any man that will read and
   believe it; I shall only from this derive this one argument.

   [474] If no man can be justified without faith, and no faith be living,
   nor yet available to justification without works, then works are
   necessary to justification:

   But the first is true; therefore also the last.

   For this truth is so apparent and evident in the scriptures, that for
   the proof of it we might transcribe most of the precepts of the gospel.
   I shall instance a few, which of themselves do so clearly assert the
   thing in question, that they need no commentary, nor farther
   demonstration. And then I shall answer the objections made against
   this, which indeed are the arguments used for the contrary opinion,
   Heb. xii. 14. Without holiness no man shall see God. [475] Mat. vii.
   21. Not every one that saith unto me, Lord, Lord, shall enter into the
   kingdom of heaven, but he that doth the will of my Father which is in
   heaven. John xiii. 7. If ye know these things, happy are ye if ye do
   them. 1 Cor. vii. 19. Circumcision is nothing, and uncircumcision is
   nothing, but the keeping of the commandments of God. Rev. xxii. 14.
   Blessed are they that do his commandments, that they may have right to
   the tree of life, and may enter in through the gates into the city: and
   many more that might be instanced. From all which I thus argue:

   [476] If those only can enter into the kingdom that do the will of the
   Father; if those be accounted only the wise builders and happy that do
   the sayings of Christ; if no observations avail, but only the keeping
   of the commandments; and if they be blessed that do the commandments,
   and thereby have right to the tree of life, and entrance through the
   gates into the city; then works are absolutely necessary to salvation
   and justification:

   But the first is true; and therefore also the last.

   The consequence of the antecedent is so clear and evident, that I think
   no man of sound reason will call for a proof of it.

   [477] S:. X. But they object, That works are not necessary to
   justification: First, because of that saying of Christ, Luke xvii. 10.
   When ye shall have done all these things that are commanded you, say,
   We are unprofitable servants, &c.

   [478] Answer; As to God we are indeed unprofitable, for he needeth
   nothing, neither can we add anything unto him: but as to ourselves, we
   are not unprofitable; else it might be said, that it is not profitable
   for a man to keep God's commandments; which is most absurd, and would
   contradict Christ's doctrine throughout. Doth not Christ, Mat. v.
   through all those beatitudes, pronounce men blessed for their purity,
   for their meekness, for their peaceableness, &c? And is not then that
   for which Christ pronounceth men blessed, profitable unto them?
   Moreover, Mat. xxv. 21, 23. Doth not Christ pronounce the men good and
   faithful servants that improved their talents? Was not their doing of
   that then profitable unto them? And ver. 30. it is said of him that hid
   his talent, and did not improve it, Cast ye the unprofitable servant
   into utter darkness. If then not improving of the talent made the man
   unprofitable, and he was therefore cast into utter darkness, it will
   follow by the rule of contraries, so far at least, that the improving
   made the other profitable; seeing, if our adversaries will allow us to
   believe Christ's words, this is made a reason, and so at least a cause
   instrumental of their acceptance; Well done, good and faithful servant,
   thou hast been faithful over a few things, I will make thee ruler over
   many things; enter thou into the joy of thy Lord.

   [479] Secondly, They object those sayings of the apostle, where he
   excludes the deeds of the law from justification; as first, Rom. iii.
   20. Because by the deeds of the law there shall be no flesh justified
   in his sight. And verse 28. Therefore we conclude, that a man is
   justified by faith, without the deeds of the law.

   [480] Answ. We have shown already what place we give to works, even to
   the best of works, in justification; and how we ascribe its immediate
   and formal cause to the worker brought forth in us, but not to the
   works. But in answer to this objection, I say, there is a great
   difference betwixt the works of the law, and those of grace, or of the
   gospel. The first are excluded, the second not, but are necessary. The
   first are those which are performed in man's own will, and by his
   strength, in a conformity to the outward law and letter; and therefore
   are man's own imperfect works, or works of the law, which makes nothing
   perfect: and to this belong all the ceremonies, purifications,
   washings, and traditions of the Jews. The second are the works of the
   Spirit of grace in the heart, wrought in conformity to the inward and
   spiritual law; which works are not wrought in man's will, nor by his
   power and ability, but in and by the power and Spirit of Christ in us,
   and therefore are pure and perfect in their kind, (as shall hereafter
   be proved,) and may be called Christ's works, for that he is the
   immediate author and worker of them; such works we affirm absolutely
   necessary to justification, so that a man cannot be justified without
   them; and all faith without them is dead and useless, as the apostle
   James saith. [481] Now, that such a distinction is to be admitted, and
   that the works excluded by the apostle in the matter of justification
   are of the first kind, will appear, if we consider the occasion of the
   apostle's mentioning this, as well here, as throughout his epistle to
   the Galatians, where he speaks of this matter and to this purpose at
   large: which was this, That whereas many of the Gentiles, that were not
   of the race or seed of Abraham, as concerning the flesh, were come to
   be converted to the Christian faith, and to believe in him, some of
   those that were of the Jewish proselytes, thought to subject the
   faithful and believing Gentiles to the legal ceremonies and
   observations, as necessary to their justification: this gave the
   apostle Paul occasion at length, in his epistle to the Romans,
   Galatians, and elsewhere, to show the use and tendency of the law, and
   of its works, and to contra-distinguish them from the faith of Christ,
   and the righteousness thereof; showing how the former was ceased and
   become ineffectual, the other remaining, and yet necessary. And that
   the works excluded by the apostle are of this kind of works of the law,
   appears by the whole strain of his epistle to the Galatians, chap. i,
   ii, iii, and iv. For after, in chap. iv. he upbraideth them for their
   returning unto the observation of days and times, and that, in the
   beginning of chap. v. he showeth them their folly, and the evil
   consequence of adhering to the ceremonies of circumcision, then he
   adds, ver. 6. For in Christ Jesus neither circumcision nor
   uncircumcision availeth, but faith, which worketh by love; and thus he
   concludes again, chap. vi. ver. 15. For in Christ Jesus neither
   circumcision availeth, nor uncircumcision, but a new creature. From
   which places appeareth that distinction of works before-mentioned,
   whereof the one is excluded, the other necessary to justification. For
   the apostle showeth here, that circumcision (which word is often used
   to comprehend the whole ceremonies and legal performances of the Jews)
   is not necessary, nor doth avail. Here then are the works which are
   excluded, by which no man is justified; but faith, which worketh by
   love, but the new creature, this is that which availeth, which is
   absolutely necessary: for faith, that worketh by love, cannot be
   without works; for, as it is said in the same 5th chapter, ver. 22.
   Love is a work of the Spirit; also the new creature, if it avail and be
   necessary, cannot be without works; seeing it is natural for it to
   bring forth works of righteousness. [482] Again, that the apostle no
   ways intends to exclude such good works appears, in that in the same
   epistle he exhorts the Galatians to them, and holds forth the
   usefulness and necessity of them, and that very plainly, chap. vi. ver.
   7, 8, 9. Be not deceived, saith he God is not mocked; for whatsoever a
   man soweth, that shall he also reap: for he that soweth to the flesh,
   shall of the flesh reap corruption: but he that soweth to the Spirit,
   shall of the, Spirit reap life everlasting. And let us not be weary of
   well-doing, for in due season we shall reap, if we faint not: Doth it
   not hereby appear, how necessary the apostle would have the Galatians
   know that he esteemed good works to be? To wit, not the outward
   ceremonies and traditions of the law, but the fruits of the Spirit,
   mentioned a little before; by which Spirit he would have them to be
   led, and walk in those good works: as also, how much he ascribed to
   these good works, by which he affirms life everlasting is reaped. Now,
   that cannot be useless to man's justification, which capacitates him to
   reap so rich an harvest.

   [483] But lastly; For a full answer to this objection,and for the
   establishing of this doctrine of good works, I shall instance another
   saying of the same apostle Paul, which our adversaries also in the
   blindness of their minds make use of against us; to wit, Tit. iii. 5.
   Not by works of righteousness which we have done, but according to his
   mercy he saved us, by the washing of regeneration, and renewing of the
   Holy Ghost. It is generally granted by all, that [saved] is here all
   one as if it had been said [justified.] Now there are two kinds of
   works here mentioned: one by which we are not saved, that is, not
   justified; and another by which we are saved, or justified. The first,
   the works of righteousness which we have wrought, that is, which we in
   our first fallen nature, by our own strength, have wrought, our own
   legal performances, and therefore may truly and properly be called
   ours, whatever specious appearances they may have. And that it must
   needs and ought to be so understood, doth appear from the other part,
   By the washing of regeneration, and renewing of the Holy Ghost; seeing
   regeneration is a work, comprehensive of many good works, even of all
   those which are called the fruits of the Spirit. [484]

   [485] Now in case it should be objected, That these may also be called
   ours, because wrought in us, and also by us many times as instruments;

   [486] I answer; It is far otherwise than the former: for in the first
   we are yet alive in our own natural state, unrenewed, working of
   ourselves, seeking to save ourselves, by imitating and endeavouring a
   conformity to the outward letter of the law; and so wrestling and
   striving in the carnal mind, that is enmity to God, and in the cursed
   will not yet subdued. But in this second we are crucified with Christ,
   we are become dead with him, have partaken of the fellowship of his
   sufferings, are made conformable to his death; and our first man, our
   old man with all his deeds, as well the openly wicked as the seemingly
   righteous, our legal endeavours and foolish wrestling, are all buried
   and nailed to the cross of Christ; and so it is no more we, but Christ
   alive in us, the worker in us. [487] So that though it be we in a
   sense, yet it is according to that of the apostle to the same
   Galatians, ch. ii, ver. 20. I am crucified, yet nevertheless I live,
   yet not I, but Christ liveth in me: not I, but the grace of Christ in
   me. These works are especially to be ascribed to the Spirit of Christ,
   and the grace of God in us, as being immediately thereby acted and led
   in them, and enabled to perform them. And this manner of speech is not
   strained, but familiar to the apostles, as appears, Gal. ii. 8. For he
   that wrought effectually in Peter to the apostleship of the
   circumcision, the same was mighty in me, &c. Phil. ii. 13. For it is
   God which worketh in you, both to will and to do, &c. So that it
   appears by this place, that since the washing of regeneration is
   necessary to justification, and that regeneration comprehends works,
   works are necessary; and that these works of the law that are excluded,
   are different from those that are necessary and admitted.

   [488] S:. Xl. Thirdly, They object that no works, yea, not the works of
   Christ in us, can have place in justification, because nothing that is
   impure can be useful in it; and all the works wrought in us are impure.
   For this they allege that saying of the prophet Isaiah, lxiv. 6. All
   our righteousnesses are as filthy rags; adding this reason, That seeing
   we are impure, so must our works be; which though good in themselves,
   yet as performed by us, they receive a tincture of impurity, even as
   clean water passing through an unclean pipe is defiled.

   [489] That no impure works are useful to justification is confessed;
   but that all the works wrought in the saints are such is denied. And
   for answer to this, the former distinction will serve. We confess, that
   the first sort of works above-mentioned are impure; but not the second:
   because the first are wrought in the unrenewed state, but not the
   other. And as for that of Isaiah, it must relate to the first kind; for
   though he saith, All our righteousnesses are as filthy rags, yet that
   will not comprehend the righteousness of Christ in us, but only that
   which we work of and by ourselves. For should we so conclude, then it
   would follow, that we should throw away all holiness and righteousness;
   since that which is as filthy rags, and as a menstruous garment, ought
   to be thrown away; yea, it would follow, that all the fruits of the
   Spirit, mentioned Gal. iv. were as filthy rags: whereas on the
   contrary, some of the works of the saints are said to have a sweet
   savour in the nostrils of the Lord; are said to be an ornament of great
   price in the sight of God; are said to prevail with him, and to be
   acceptable to him; which filthy rags and a menstruous garment cannot
   be. [490] Yea, many famous Protestants have acknowledged, that this
   place is not therefore so to be understood. Calvin upon this place
   saith, "That it is used to be cited by some, that they may prove there
   is so little merit in our works, that they are before God filthy and
   defiled: but this seems to me to be different from the prophet's mind,"
   saith he, "seeing he speaks not here of all mankind." Musculus upon
   this place saith, "That it was usual for this people to presume much of
   their legal righteousness, as if thereby they were made clean;
   nevertheless they had no more cleanness than the unclean garment of a
   man. Others expound this place concerning all the righteousness of our
   flesh; that opinion indeed is true; yet I think that the prophet did
   rather accommodate these sayings to the impurity of the people in legal
   terms." The author (commonly supposed Bertius) speaking concerning the
   true sense of the 7th chapter of the epistle to the Romans, hath a
   digression touching this of Isaiah, saying; "This place is commonly
   corrupted by a pernicious wresting; for it is still alleged, as if the
   meaning thereof inferred the most excellent works of the best
   Christians, &c." James Coret, a French minister in the church of Basil,
   in his apology concerning justification against Alescales, saith;
   "Nevertheless according to the counsel of certain good men, I must
   admonish the reader, that it never came into our minds to abuse that
   saying of Isa. lxiv. 6. against good works, in which it is said, that
   all our righteousnesses are as filthy rags, as if he would have that
   which is good in our good works, and proceedeth from the Holy Spirit,
   to be esteemed as a filthy and unclean thing."

   S:. XII. As to the other part, That seeing the best of men are still
   impure and imperfect, therefore their works must be so; it is to beg
   the question, and depends upon a proposition denied; and which is to be
   discussed at farther length in the next proposition. But though we
   should suppose a man not thoroughly perfect in all respects, yet will
   not that hinder, but good and perfect works in their kind may be
   brought forth in him by the Spirit of Christ: neither doth the example
   of water going through an unclean pipe hit the matter; because though
   water may be capable to be tinctured with uncleanness, yet the Spirit
   of God cannot, whom we assert to be the immediate author of those works
   that avail in justification: and therefore Jesus Christ's works in his
   children are pure and perfect, and he worketh in and through that pure
   thing of his own forming and creating in them. [491] Moreover, if this
   did hold, according to our adversaries' supposition, That no man ever
   was or can be perfect, it would follow, that the very miracles and
   works of the apostles, which Christ wrought in them, and they wrought
   in and by the power, spirit, and grace of Christ, were also impure and
   imperfect; such as their converting of the nations to the Christian
   faith; their gathering of the churches, their writing of the holy
   scriptures; yea, and their offering up and sacrificing of their lives
   for the testimony of Jesus. What may our adversaries think of this
   argument, whereby it will follow, that the holy scriptures, whose
   perfection and excellency they seem so much to magnify, are proved to
   be impure and imperfect, because they came through impure and imperfect
   vessels? It appears by the confessions of Protestants, that the Fathers
   did frequently attribute unto works of this kind that instrumental
   work, which we have spoken of in justification, albeit some ignorant
   persons cry out it is Popery, and also divers, and those famous
   Protestants, do of themselves confess it. [492] Amandus Polanus, in his
   Symphonia Catholica, cap. 27. de Remissione Peccatorum, p. 651. places
   this thesis as the common opinion of Protestants, most agreeable to the
   doctrine of the Fathers: "We obtain the remission of sins by
   repentance, confession, prayers and tears, proceeding from faith, but
   do not merit, to speak properly; and therefore we obtain remission of
   sins, not by the merit of our repentance and prayers, but by the mercy
   and goodness of God." Innocentius Gentiletus, a lawyer of great fame
   among Protestants, in his Examen of the Council of Trent, p. 66, 67. of
   justification, having before spoken of faith and works, adds these
   words: "But seeing the one cannot be without the other, we call them
   both conjunctly instrumental causes." Zanchius, in his fifth book, De
   Natura Dei, saith; "We do not simply deny, that good works are the
   cause of salvation, to wit, the instrumental, rather than the efficient
   cause, which they call [sine qua non."] And afterwards, "Good works are
   the instrumental cause of the possession of life eternal: for by these,
   as by a means and a lawful way, God leads unto the possession of life
   eternal." [493] G. Amesius saith, "That our obedience, albeit it be not
   the principal and meritorious cause of life eternal, is nevertheless a
   cause in some respect, administering, helping, and advancing towards
   the possession of the life." Also Richard Baxter, in his book
   above-cited, pag. 155. saith, "That we are justified by works in the
   same kind of causality as by faith, to wit, as being both causes sine
   qua non, or conditions of the new covenant on our part requisite to
   justification." And p. 195. he saith, "It is needless to teach any
   scholar, who hath read the writings of Papists, how this doctrine
   differs from them."

   [494] But lastly, Because it is fit here to say something of the merit
   and reward of works, I shall add something in this place of our sense
   and belief concerning that matter. We are far from thinking or
   believing, that man merits any thing by his works from God, all being
   of free grace; and therefore do we, and always have denied that Popish
   notion of meritum ex condigno. Nevertheless we cannot deny, but that
   God, out of his infinite goodness wherewith he hath loved mankind,
   after he communicates to him his holy Grace and Spirit, doth, according
   to his own will, recompense and reward the good works of his children;
   and therefore this merit of congruity or reward, in so far as the
   scripture is plain and positive for it, we may not deny; neither wholly
   reject the work, in so far as the scripture makes use of it. For the
   same Greek al~cov, which signifies [merit] is also in those places
   where the translators express it worth, or worthy, as Mat. iii. 8. 1
   Thess. ii. 12. 2 Thess. i. 5, 11. Concerning which R. Baxter saith, in
   the book above-cited, p. 8. "But in a larger sense, as promise is an
   obligation, and the thing promised is said to be debt, so the
   performers of the conditions are called worthy, and that which they
   perform merit; although properly all be of grace, and not of debt."
   Also those, who are called the Fathers of the church, frequently used
   this word of merit, whose sayings concerning this matter I think not
   needful to insert, because it is not doubted, but evident, that many
   Protestants are not averse from this word, in the sense that we use it.
   The apology for the Augustan confession, art. 20. hath these words; "We
   agree that works are truly meritorious, not of remission of sins, or
   justification; but they are meritorious of other rewards corporal and
   spiritual, which are indeed as well in this life, as after this life."
   And further, "Seeing works are a certain fulfilling of the law, they
   are rightly said to be meritorious; it is rightly said that a reward is
   due to them."

   [495] In the acts of the conference of Oldenburgh, the electoral
   divines, p. 110. & 265. say, "In this sense our churches are also not
   averse from the word [merit] used by the Fathers; neither therefore do
   they defend the Popish doctrine of merit."

   [496] G. Vossius, in his theological thesis concerning the merits of
   good works, saith; "We have not adventured to condemn the word [merit]
   wholly, as being that which both many of the ancients use, and also the
   reformed churches have used in their confessions. Now that God judgeth
   and accepteth men according to their works, is beyond doubt to those
   that seriously will read and consider these scriptures," Mat. xvi. 27.
   Rom. ii. 6, 7, 10. 2 Cor. v. 10. James i. 25. Heb. x. 35. 1 Pet. i. 17.
   Rev. xxii. 12.

   [497] S:. XIII. And to conclude this proposition, let none be so bold
   as to mock God, supposing themselves justified and accepted in the
   sight of God, by virtue of Christ's death and sufferings, while they
   remain unsanctified and unjustified in their own hearts, and polluted
   in their sins, lest their hope prove that of the hypocrite, which
   perisheth. Neither let any foolishly imagine, that they can by their
   own works, or by the performance of any ceremonies, or traditions, or
   by the giving of gold or money, or by afflicting their bodies in
   will-worship and voluntary humility, or foolishly striving to conform
   their way to the outward letter of the law, flatter themselves that
   they merit before God, or draw a debt upon him, or that any man or men
   have power to make kind of things effectual to their justification,
   lest they be found foolish boasters, and strangers to Christ and his
   righteousness indeed. But blessed forever are they, that having truly
   had a sense of their own unworthiness and sinfulness, and having seen
   all their own endeavours and performances fruitless and vain, and
   beheld their own emptiness, and the vanity of their vain hopes, faith
   and confidence, while they remained inwardly pricked, pursued, and
   condemned by God's holy witness in their hearts; and so having applied
   themselves thereto, and suffered his grace to work in them, are become
   changed and renewed in the spirit of their minds, passed from death to
   life, and know Jesus arisen in them, working both the will and the
   deed; and so having put on the Lord Jesus Christ, in effect are clothed
   with him, and partake of his righteousness and nature; such can draw
   near to the Lord with boldness, and know their acceptance in and by
   him; in whom, and in as many as are found in him, the Father is well
   pleased.
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