saith is in his sinning and then as if he purposed expresly to shut out such an opinion he assures us the Son shall not bear the Fathers Iniquity From which I thus argue 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 First They say Adam was a publick Person Obj. and therefore all men sinned in him as being in his loins And for this they alledg that of Rom. 5.12 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 To this I answer That Adam is a publick person is not denyed and that through him there is a seed of sin propagated to all men Answ. which in its own nature is sinsiul and inclines men to iniquity yet will it not follow from thence that Infants who joyn not with this Seed are guilty As for these words in the Romans the reason of the guilt there alledged 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 entred by sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. upon which viz. occasion or in which viz. death all others have sinned that is actually in their own person 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 Their second Objection is from Psal. 51.5 Obj. 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 How they infer this consequence for my part I see not The iniquity and sin here Answ. 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 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 Fathers iniquity Obj. 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 Answ. I answer That these things are a consequence of the fall and of Adams sin is confessed but that infers necessarily a guilt in all others that are subject to them is denyed 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 mans earthly Nature is not the wages of sin in the Saints but rather 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 Psal. 1.21 Obj. 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 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 Adams iniquity where we are willing to let the controversie sist commending both to the illuminated understanding of the Christian Reader This error of our adversaries is both denied and refuted by Zwinglius that eminent Founder of the Protestant Churches of Zwitzerland 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 joyn with it in which seed he gave occasion to all to sin and it is the orignal of all evil actions and thoughts in mens hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the 5. of the Romans 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 The Fifth and Sixth Propositions Concerning the Vniversal Redemption by Christ and also the saving and Spiritual Light wherewith every man is inlightned 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 shall be saved John 3.16 Who inlighteneth every man that cometh into the World John 1.9 And maketh manifest all things that are reprovable Eph. 5.12 And teacheth all Temperance Righteousness and Godliness And this light lighteneth the hearts of all in a day 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 dye even so in Christ all shall be made alive 1 Cor. 15.22 The Sixth Proposition According to which Principle or hypothesis all the objections against the Universality of Christs 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
Truth we affirm is advanced Yet nevertheless for the further evidencing of it I shall proceed to the second thing proposed by me to wit to prove this from several Testimonies of the Holy Scriptures § VIII And first I prove it from the peremptory positive command of Christ and his Apostles seeing this is a maxime ingraven in every mans heart naturally that no man is bound to that which is impossible since then Christ and his Apostles have commanded us to keep all the Commandments and to be perfect in this respect it is possible for us so to do Now that this is thus commanded without any commentary or consequence is evidently apparent from these plain Testimonies Matth. c. 5. v. 48.7.21 Joh. 13.17 1 Cor. 7.19 2 Cor. 13.11 1 John c. 2. v. 3 4 5 6. c. 3. v. 2 3 4 5 6 7 8 9 10. These Scriptures intimate a positive command for it they declare the absolute necessity of it and therefore as if they had purposely been written to answer the objections of our Opposers they shew the folly of those that will esteem themselves Children or Friends of God while they do otherwise Secondly it is possible because we receive the Gospel and Law thereof for that effect and it 's expresly promised to us as we are under Grace as appears by these Scriptures Rom. 6.14 Sin shall not have dominion over you for ye are not under the Law but under Grace and Rom. 8.3 For what the Law could not do in that it was weak through the Flesh God sending his own Son c. That the righteousness of the Law might be fulfilled in us c. For if this were not a condition both requisite necessary and attainable under the Gospel there were no difference betwixt the bringing-in of a better hope and the Law which made nothing perfect neither betwixt those which are under the Gospel or who under the Law enjoyed and walked in the Life of the Gospel and meer Legalists Whereas the Apostle throughout that whole sixth to the Romans argues not only the possibility but necessity of being free from sin from their being under the Gospel and under Grace and not under the Law and therefore states himself and those to whom he wrote in that condition in these verses 2 3 4 5 6 7. and therefore in the 11 12 13.16 17 18 verses he argues both the possibility and necessity of this freedom from sin almost in the same manner we did a little before and the 22 he declares them in measure to have attained this condition in these words But now being made free from sin and become Servants to God ye have your Fruit unto Holiness and the end everlasting Life And as this perfection or freedom from sin is attained and made possible where the Gospel and inward Law of the Spirit is received and known so the ignorance hereof has been and is an occasion of opposing this Truth For man not minding the Light and Law within his heart which not only discovers sin but leads out of it and so being a stranger to the new Life and Birth that is born of God which naturally doth his will and cannot of its own nature transgress the Commandments of God doth I say in his natural state look at the Commandments as they are without him in the letter and finding himself reproved and convicted is by the letter killed but not made alive So man finding himself wounded and not applying himself inwardly to that which can heal labours in his own will after conformity to the Law as it is without him which he can never obtain but finds the more he wrestles the more he falleth short So this is the Jew still in effect with his carnal Commandment with the Law without in the first covenant state which makes not the comers thereunto perfect as pertaining to the Conscience Heb. 9.9 though they may have here a notion of Christianity and an external Faith in Christ. This hath made them strain and wrest the Scriptures for an imputative Righteousness wholly without them to cover their impurities and this hath made them imagine an acceptance with God possible though they suppose it impossible ever to obey Christ's Commands But alas O deceived Souls that will not avail in the day wherein God will judge every man according to his works whether good or bad It will not save thee to say it was necessary for thee to sin daily in thought word and deed for such as do so have certainly obeyed unrighteousness And what is provided for such but tribulation and anguish indignation and wrath even as glory honour and peace immortality and Eternal Life to such as have done good and patiently continued in well doing So then if thou desirest to know this perfection and freedom from sin possible for thee turn thy mind to the Light and Spiritual Law of Christ in the heart and suffer the reproofs thereof bear the judgment and indignation of God upon the unrighteous part in thee as therein it is revealed which Christ hath made tollerable for thee and so suffer judgment in thee to be brought forth in victory and thus come to partake of the fellowship of Christ's sufferings and be made conformable unto his death that thou maist feel thy self crucified with him to the world by the power of his Cross in thee so that that life that sometimes was alive in thee to this world and the love and lusts thereof may die and a new Life be raised by which thou maist live hence forward to God and not to or for thy self and with the Apostle thou maist say Gal. 2.20 It is no more I but Christ alive in me and then thou wilt be a Christian indeed and not in name only as too many are Then thou wilt know what it is to have put off the old man with his deeds who indeed sins daily in thought word and deed and to have put on the New Man that is renewed in Holiness after the Image of him that hath created him Eph. 4.24 and thou wilt witness thy self to be Gods workmanship created in Christ Jesus unto good works and so not to sin alwaies And to this New Man Christs yoak is easie and his burthen is light though it be heavy to the old Adam yea the Commandments of God are not unto this grievous For it is his meat and drink to be found fulfilling the will of God Lastly this perfection or freedom from sin is possible because many have attained it according to the express Testimony of the Scripture Some before the Law and some under the Law through witnessing and partaking of the benefit and effect of the Gospel and much more many under the Gospel As first it is written of Enoch Gen. 5.22 24 that he walked with God which no man while sinning can nor doth the Scripture record any feeling of his It is said of Noah Gen. 6.9 and of Job 1.8 and of Zacharias and Elizabeth
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 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 All for the most part do acknowledg the word to be so taken in this place and not only so but most of those who oppose are forced to acknowledg that as this is the most proper so the most common signification of it thus divers famous Protestants do acknowledg We are not saith D. Chamierus such impertinent esteemers of words as to be ignorant nor yet such importunat Sophists as to deny that the words of Justification and Sanctification do infer one another ye 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 Revelation 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 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 of Justification taken Rom. 8.30 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 Doctrin 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. 4.25 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 And upon these words by Jesus Christ he saith We alwaies judg that the whole benefit of Christ tends to this that we might be strong through the gift of Righteousness being rightly and orderly ordained with all vertue that is restored to the Image of God And lastly William Forbes our Countrey man Bishop of Edinburgh saith Whensoever the Scripture makes mention of the Justification before God as speaketh Paul and from him besides others Augustin 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 other waies justifie a wicked man 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 least by too great and empty subtilty unknown both to the Scripture 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 Justifyed yet the stain of sin is not taken away but remains the same in his Soul as before Justification And so dotwithstanding 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 shews 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 as first Calvin saith that the judgment of Austin 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 Chemnitius saith that they do not deny but that the Fathers take the word justifie for renewing by which works of righteousness are wrought in us by the Spirit And pag. 130. I am not ignorant that the Fathers indeed often use the word justifie in this signification to wit of making just Zanchius saith that the Fathers and chiefly Austin interpret the word justifie according to this signification to wit of making just so that according to them to he justified
School there is nothing learned but busie-talking 6. He is the Eternal Word 9. No Creature hath access to God but by him 9 10. He is the Way the Truth and the Life 10. he is Mediator between God and man 10 133. He is God and in time He was made partaker of man's nature 10. yesterday to day the same and for ever 18. the Fathers believed in him and how 17 18. his Sheep hear his voice and contemn the voice of a Stranger 40 201 203. it is the fruit of his ascension to send Pastors 50. he dwelleth in the Saints and how 88. his coming was necessary 89. By his Sacrifice we have remission of sins 89 119 120 133. whether he be and how he is in all is explained 90. being formed within he is the formal cause of Justification 128 148. by his life death c. he hath opened a way for Reconciliation 149 150. his obedience righteousness death and sufferings are ours and it is explained that Paul said he filled up that which was behind of the afflictions of Christ in his flesh 135. how we are partakers of his suffering 167 168. for what end he was manifested 164 165. he delivers his own by suffering 265. concerning his outward and Spiritual body 305 306. concerning his outward and inward coming 325. Christian how he is a Christian and when he ceaseth so to be 4 8 20 21 23 24 169 290 191 193 200.201 the foundation of his Faith 36 37. his priviledge 37. when men are made Christians by Birth and not by coming together 184 185. they have borrowed many things from Jews and Gentiles 278 279. they recoil by little and little from their first purity 293. the Primitive Christians for some Ages said We are Christians we Swear not 378. and We are the Souldiers of Christ it is not lawful for us to fight 386. Christianity is made as an Art 8. it is not Christianity without the Spirit 19 20 21 39 40. it would be turned into Scepticism 208 290 300. it is placed chiefly in the renewing of the heart 186. wherein it consists not 244. what is and is not the mark thereof 290 291 300. why it is odious to Jews Turks and Heathens 309. what would contribute to its Commendation 354. Church without which there is no Salvation what She is Concerning her Members Visibility Profession Degeneration Succession 181 to 199. whatsoever is done in the Church without the instinct of the Holy Spirit is vain and impious 203. the same may be said of her that in the Schools of Theseus's Boat 219. in her corrections ought to be exercised and against whom 323. she is more corrupted by the accession of Hypocrites 340. the Contentions of the Greek and Latin Churches about Unleavened or Leavened Bread in the Supper 321. the lukewarmness of the Church of Laodicea 192. there are introduced into the Roman-Church no less 〈◊〉 and Ceremonies than among 〈◊〉 and Jews 185. Circumcision a Seal of the Old Covenant 298. Clergy 214 218 216 226 227 321. Cloathes that it is not lawful for Christians to use things superfluous in Cloaths 364 365 366 388 389. Comforter for what end he was sent 6 7. Commission The Commission of the Disciples of Christ before the Work was finished was more legal than Evangelical 202. Communion The Communion of the Body and Blood of Christ is a Spiritual and inward thing 303. that Body that Blood is a Spiritual thing and that it is that heavenly Seed whereby life and Salvation was of old and is now communicated 303 304. how any becomes partaker thereof 307 308 309. it is not tyed to the Ceremony of breaking Bread and drinking Wine which Christ used with his Disciples This was only a Figure 304 308 to 316. whether that Ceremony be a necessary part of the New Covenant and whether it is to be continued 316 to 331. Spiritual Communion with God through Christ is obtained 59. Community of Goods is not brought in by the Quakers 333 352 353. Complements See Titles Conscience See Magistrate It s definition what it is It is distinguished from the Saving Light 92 93 94 332. the good Conscience and the Hypocritical 176. He that acteth contrary to his Conscience sinneth and concerning an erring Conscience 332. What things appertain to Conscience 332. what sort of Liberty of Conscience is defended 333. It is the Throne of God 333. It is free from the Power of all men 345. Conversion what is man's therein is rather a Passion than an action 102. Augustine's saying 95. this is cleared by two Examples 95 96. Correction how and against whom it ought to be exercised 333. Covenant The difference betwixt the New and Old Covenant-worship 26 232 233 253 254 255 289 290. See also Gospel Law Cross. The Sign of the Cross 301. D. Dancing See Plays Daies whether any be holy and concerning the Day commonly called The Lord's Day 235 316. Deacons 323. Death See Adam Redemption it entred into the World by sin 65 66. in the Saints it is rather a passing from Death to Life 66. Devil He cares not at all how much God be acknowledged with the mouth provided he be worshipped in the heart 8 116 117. he can form an outward sound of words 16. he haunts among the wicked 165. how he came to be a a Minister of the Gospel 211 212 213. when he can work nothing 249 250. he keeps men in outward signs shadows and forms while they neglect the Substance 310 311 323. Dispute The dispute of the Shoemaker with a certain Professor 208 209. of an Heathen Philosopher with a Bishop in the Council of Nice and of the unletter'd Clown 209 210. Divinity School-Divinity 200. how pernicious it is 209 210 211 212 213. Dreams See Faith Miracles E Ear. There is a Spiritual and a bodily Ear 7 16. Easter is celebrate other-waies in the Latine Church than in the Eastern 30. the celebration of it is grounded upon Tradition 30. Elders 14 217. Elector of Saxony the scandal given by him 272. Eminency Your Eminency See Titles Enoch walked with God 169. Epistle see James John Peter Esau 241. Ethicks or Books of Moral Philosophy are not needful to Christians 209. Evangelist who he is and whether any now adaies may be so called 216 217. Excellency your Excellency see Titles Exorcism 301. F Faith its definition and what its object is 14 15 16. how far and how appearances outward voices and dreams were the object of the Saints Faith 16. that Faith is one and that the Object of Faith is one 17. its foundation 36 37. see Revelation Scripture Farellus 321. Father see Knowledge Revelation 14. Fathers so called they did not agree about some Books of the Scripture 39 48. they affirm that there are whole Verses taken out of Mark and Luke 29. concerning the Septuagint Interpretation and the Hebrew Copy 48. they preached universal redemption for the first four Centuries 78. they frequently used the word Merit in
The Second Proposition Concerning Immediate Revelation 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 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 remaineth 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 found 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 it self forceing 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 natural assent Such as are these that the whole is greater than the part that two contradictory sayings cannot be both true or 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 found Reason will contradict it and yet it will not follow according to them that the Scripture or found Reason should be subjected to the examination of the Divine Revelations in the Heart 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 pretious 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 it self 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 testifie 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 principle 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 it self is more such The Fourth Proposition Concerning the Condition of Man in the fall All Adam's Posterity or Mankind both Jews and Gentiles as to the first Adam or earthly man is fallen degenerated and dead deprived of the sensation or feeling of this inward Testimony or Seed of God and is subject unto the power nature and Seed of the Serpent which he sows in mens 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 disjoyned 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 the Papists and most of 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 joyn themselves therewith for they are by Nature the children of Wrath who walk according to the Power of the Prince of the Air The Fifth and Sixth Proposition Concerning the Vniversal 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 and this Light enlighteneth the hearts of all in a day in order to Salvation 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 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 knowledg 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
another argument from these words of the Apostle 1 Cor. 2. 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 ere I make an end Obj. They say The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be translated animal and not natural else say they it would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which they seek to infer that it is only the animal Man and not the rational that is excluded here from the discerning the things of God Which shift without disputing the word is easily refuted neither is it any wife consistent with the scope of the place for Frist The animal life is no other than that which Man hath common with other living Creatures for as he is a meer 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 common with the Beasts but by the rational So that it must be the rational that is here understood Again the subsumption shews clearly that the Apostle had no such intent as these Mens gloss would make him to 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 Secondly The Apostle throughout this Chapter shews how the wisdom of Man is unfit to Judg the things of God and ignorant of them Now ask these Men whether a Man be called a wise Man from his animal Property or from his rational If from his rational then it is not only the animal but even the rational as he is yet in the natural State which the Apostle excludes here and whom he contradistinguisheth from the Spiritual v. 15. But the Spiritual man judgeth all things this cannot be said of any Man meerly because rational or as he is a Man seeing the Men of 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 this World and the wisdom of this World is said to be foolishness with God Now whether it be any ways propable 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 that wisdom that is foolishness with God is not meant of the rational but only the animal property any rational Man laying aside interests may easily Judg. § IV. I come now to the other part to wit that this evil and corrupt seed is not imputed to Infants until they actually joyn with it For this there is a reason given in the end of the Proposition it self drawn from Eph. 2. 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 sutable to the whole strain of the Gospel where no man is ever threatned or judged for what iniquity he hath not actually wrought Such indeed as continue in iniquity and so do Homologat 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 it self and so cruel and contrary to the nature as well of God's mercy as justice concerning the 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 springs for the most of Protestants that hold this having as they fancy the absolute decree of Elections to secure them and their Children so as they cannot miss of Salvation they make no great difficulty to send all others both Old and Young to hell For whereas self-love which always is apt to believe that which it desires possesseth them with a 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 difficultys 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 infant to Hell but to a certain Limbus concerning which the Scriptures are as silent as of the other This then is not only not authorised in the Scriptures but contrary to the express tenor of it The Apostle saith plainly Rom. 4.15 Where no Law is there is no transgression And again 5.13 But sin is not imputed where there is no Law 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 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 agree 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. 18.20 The Soul that sinneth it shall die the Son shall not bear the Fathers Iniquity For the Prophet here first sheweth what is the cause of mans Eternal Death which he
worse condition than the devils in hell For these were sometimes in a capacity to have stood and do suffer only for their guilt whereas many millions of men are for ever tormented according to them for Adams 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 not 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 Pharoah 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 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 Fruit 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 work of Providence the smitings of the Conscience sufficient to convince the Heathens of sin and to condemn and judg 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 intollerable Having thus briefly removed this false Doctrin 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 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. This Doctrin of Universal Redemption or Christs dying for all Men is of it self 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 tydings to all Thus the Angel declared the birth and coming of Christ to the Shepherds to be Luk. 2.10 Behold I bring you good tydings of great joy which shall be to all People He saith not to a few People Now if this coming of Christ had not brought a possibility of Salvation to all it should rather have been accounted bad tydings 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 to preach the Gospel to every Creature Mark 16.15 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. 1.28 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 for all what if some of those had asked them or should now ask any of these Doctors who deny the Universallity of Christ's death and yet preached it to all promiscuously hath Christ dyed for me How can they with confidence give a certain answer to this question If they give a conditional answer as their principal obligeth them to do and say If thou repent Christ hath dyed for thee doth not the same question still recur Hath Christ dyed for me so as to make repentance possible for 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 cryeth 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 mock 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 lye 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 forementioned Doctrin 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 dyed 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 any of 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 ingraven in every mans mind
And seeing he is both a most Righteous and Merciful God it cannot at all stand neither with his justice nor 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 which I know of that affirmeth Christ not to dye for all there are divers that positively and expresly assert he did as 1 Tim. 2.1 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 knowledg of the Truth who gave himself a ransome for all to be testified in due time Except we will have the Apostle here to assert quite another thing then 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 they 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 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 not some 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 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 the reason of God's love to the World in these words John 3.16 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 4.9 This whosoever is an indefinit term from which no man is excluded From all which then I thus argue Arg. For whomsoever it is Lawful to pray to them Salvation is possible But it 's lawful to pray for every individual man in the whole World Thereforc Salvation is possible unto them I prove the major proposition thus 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 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 That which God willeth is not impossible But God willeth all men to be saved Therefore it is not impossible And Lastly These 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 unto them § VIII This is very positively affirmed Heb. 2.9 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 than certainly there is no man for whom he did not tast death then there is no man who may be made a sharer of the benifit of it for he came not to condemn the World but that the World through him might be saved John 3.17 He came not to judg the World but to save the World John 12.47 Whereas according to the Doctrine of our Adversaries he behoved to come to condemn the World and judg it and not that it might be saved by him or to save it for if he never came to bring Salvation to a 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 judg and condemn the greater part of the World contrary to his own express Testimony 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. 3.9 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 33.11 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 so be 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 means all those earnest invitations all those serious expostulations all those regreting contemplations wherewith the Holy Scriptures are full as Why will ye dye 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 destructions of your selves 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 the 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 pure Illusion while he hath appointed what the conclusion of all shall be Thirdly this Doctrine is abundantly confirmed by that of the Apostle 1 John 2.1 2. And if any man sin we
the morrow and continued his speech until Mid-night Here is no mention made of any Sacramental eating but only that Paul took occasion from their being togetther to preach unto them And it seems it was a Supper they intended not a morning bit of bread and sup of wine else it 's not very probable that Paul would from the morning have preached until Mid-night But the 11 verse puts the matter out of dispute which is thus When he therefore was come up again and had broken bread and eaten and talked along while even till break of day so he departed This shews that the breaking of bread was differed till that time for those words and when he had broken bread and eaten do shew that it had a relation to the breaking of bread afore-mentioned and that that was the time he did it Secondly these words joyned together and when he had broken bread and eaten and talked shew it was no religious act of worship but only an eating for bodily refreshment for which the Christians used to meet together some time and doing it in God's fear and singleness of heart doth notwithstanding difference it from the eating or feasting of profane persons and this by some is called a Love-feast or a being together not meerly to feed their Bellies or for outward ends but to take thence occasion to eat and drink together in the dread ond presence of the Lord as his People which custom we shall not condemn but let it be observed that in all the Acts there is no other nor further mention of this matter But if that Ceremony had been some solemn Sacrifice as some will have it or such a special Sacrament as others plead it to be it is strange that that History that in many lesser things gives a particular account of the Christians behaviour should have been so silent in the matter Only we find that they used sometimes to meet together to break Bread and eat Now as the primitive Christians began by degrees to depart from that primitive purity and simplicity so also to accumulate superstitious traditions and vitiat the innocent practices of their predecessors by the intermixing either of Jewish or Heathenish Rites so also in the use of this very early abuses began to creep in among Christians so that it was needful for the Apostle Paul to reform them and reprove them therefore as he doth at large 1 Cor. 11. from ver 17. to the end which place we shall particularly examine because our adversaries lay the chief stress of their matter upon it and we shall see whether it will infer any more than we have above granted First because they were apt to use that practice in a superstitious mind beyond the true use of it as to make of it some mystical supper of the Lord he tells them ver 20. that their coming together into one place is not to eat the Lord's Supper he saith not this is not the right manner to eat because the Supper of the Lord is Spiritual and a mystery Secondly he blames them in that they come together for the worse and not for the better the reason he gives of this is ver 21. For in eating every one hath taken before his own supper and one is hungry and another is drunken Here it is plain that the Apostle condemns them for that because this custom of supping in general was used among Christians for to increase their love and as a memorial of Christ's supping with the Disciples that they should have so vitiated it to eat it a part and to come full who had abundance and hungry who had little at home Whereby the very use and end of this practice is lost and perverted and therefore he blames them that they do not either eat this in common at home or reserve their eating till they come all together to the publick assembly this appears plainly by the following verse 22. have ye not houses to eat and drink in or despise ye the Church of God and shame them that have not Where he blames them for their irregular practice herein in that they despised to eat orderly or reserve their eating to the publick assembly and so shaming such as not having houses nor fulness at home came to partake of the common Table who being hungry thereby were ashamed when they observed others come thitherfull and drunken Those that without prejudice will look to the place will see this must have been the case among the Corinthians for supposing the use of this to have been then as now used either by Papists Lutherans or Calvinists it is hard making sense of the Apostles's words or indeed to conceive what was the abuse the Corinthians committed in this thing Having thus observed what the Apostle said above because this custom of eating and drinking together some time had its rise from Christ's Act with the Apostles the night he was betrayed therefore the Apostle proceeded ver 23. to give them an account of that For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread c. Those that understand the difference betwixt a narration of a thing and a command cannot but see if they will that there is no command in this place but only an account of matter of fact he saith not I received of the Lord that as he took Bread so I shall command it to you to do also there is nothing like this in this place yea on the contrary ver 25. where he repeats Christ's imperative words to his Apostles he placeth them so as they import to command this do ye as oft as ye drink it in remembrance of me And then he adds For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come But these words as often imports no more a command than to say as often as thou goest to Rome see the Capitol will infer a command to me to go thither But whereas they urge the last words Obj. ye shew forth the Lord's death till he come insinuating that this imports a necessary continuance of that ceremony until Christ come at the end of the world to judgment I answer they take two of the chief parts of the controversie here for granted without proof First that as often imports a command the contrary whereof is shewn neither will they ever be able to prove it Secondly that this coming is understood of Christ's last outward coming and not of his inward and spiritual that remains to be proved whereas the Apostle might well understand it of his inward coming and appearance which perhaps some of those carnal Corinthians that used to come drunken together had not yet known and others being weak among them and inclinable to dote upon outwards this might have been indulged to them for a season and even used by those who knew Christ's appearance
History of Christs Passion unto such who living in the places 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 knowledg 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 vniversality 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 not only for all kind 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 destinct outward knowledg 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 knowledg by some inevitable accident Which knowledg 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 inlightening 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 falsly and erroneously taught who have denyed Christ to have dyed 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 knowledg thereof in order to obtain its saving effect Among whom the Remonstrants of Holland have been chiefly wanting and many other assertors of Vniversal Redemption in that they have not placed the extent of his Salvation in that Divine and Evangelical Principle of Light and Life wherewith Christ hath inlightened every man that cometh into the World which is excellently and evidently held forth in these Scriptures Gen. 6.3 Deut. 30.14 Joh. 1.7 8 9 16. Rom. 10.8 Tit. 2.11 HItherto we have considered mans fall'n 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 fall'n 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 knowledg 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 on the Gospel viz. because he hath by a secret will unknown to all men ordained and decreed without any respect had to their disobedience 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 or 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 and so well is said already 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. 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 Antient Writers Teachers and Doctors of the Church pass it over with a profound Silence The first Foundations of it were laid in the later writings of Augustin 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 gain-saying 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 Degrees 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 quarrel for the silence of the Antients 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 Vertue Nobility and Excellency of his Blessed Gospel and lastly unto all mankind § II. 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 pure illusion seeing it so naturally follows from their Doctrin and is equally ridiculous as if a man should pertinaciously deny that one and two makes three For if God has decreed that the reprobated ones shall perish without all respect to their evil