Chapter V: Introduction (5)

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

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

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

But the First is true: Therefore the Last.

Again,

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

But the First is true: Therefore the Last.

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

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

But the Heart of Man is such:

Therefore, _&c._

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

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

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

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

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

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

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

[52] Mat. 7. 16.

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

[53] Antequam progrediar.

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

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

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

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

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

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

But to Infants there is no Law:

Therefore Sin is not imputed to them.

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

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

But Infants are under this Physical Impossibility:

Therefore, _&c._

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

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

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

_Therefore_, &c.

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

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

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

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

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

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

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

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

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

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

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

PROPOSITIONS V. & VI.

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

PROPOSITION V.

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

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

PROPOSITION VI.

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

[55] 1 Cor. 12. 7.

[56] Heb. 2. 9.

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

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

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

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

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

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

[58] _Beza_ lib. de Præd.

[59] _Id._ de Præd. ad Art. 1.

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

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

[62] _Martyr_ in Rom.

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore Salvation is possible unto them.

I prove the _Major Proposition_ thus;

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

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

Therefore it is not impossible to be obtained.

I prove also this _Proposition_ further, thus;

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

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

Therefore, _&c._

Again,

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

But God willeth all Men to be saved:

Therefore it is not impossible.

And Lastly;

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

But our Saviour gave himself a Ransom for all:

Therefore Salvation is possible.