The Arminians, and other Assertors of universal Grace, use this as a chief Argument.

That which every Man is bound to believe, is true:

But every Man is bound to believe that Christ died for him:

Therefore, &c.

Remonstrants Opinion strengthens the precise Decree of Reprobation.Of this Argument the other Party deny the Assumption, saying; That they who never heard of Christ, are not obliged to believe in him; and seeing the Remonstrants (as they are commonly called) do generally themselves acknowledge, that without the outward Knowledge of Christ there is no Salvation, that gives the other Party yet a stronger Argument for their precise Decree of Reprobation. For, say they, seeing we all see really, and in effect, that God hath with-held from many Generations, and yet from Nations, that Knowledge which is absolutely needful to Salvation, and so hath rendered it simply impossible unto them; Why may he not as well with-hold the Grace necessary to make a saving Application of that Knowledge, where it is preached? For there is no Ground to say, That this were Injustice in God, or Partiality, more than his leaving those others in utter Ignorance; the one being but a with-holding Grace to apprehend the Object of Faith, the other a withdrawing the Object itself. For answer to this, they are forced to draw a Conclusion from their former Hypothesis of Christ’s dying for all, and God’s Mercy and Justice, saying, That if these Heathens, who live in those remote Places, where the outward Knowledge of Christ is not, did improve that common Knowledge they have, to whom the outward Creation is for an Object of Faith, by which they may gather that there is a God, then the Lord would by some Providence, either send an Angel to tell them of Christ, or convey the Scriptures to them, or bring them some Way an Opportunity to meet with such as might inform them. Which, as it gives always too much to the Power and Strength of Man’s Will and Nature, and favours a little of Socinianism and Pelagianism, or at least of Semi-Pelagianism, so, since it is only built upon probable Conjectures, neither hath it Evidence enough to convince any strongly tainted with the other Doctrine; nor yet doth it make the Equity and wonderful Harmony of God’s Mercy and Justice towards ALL so manifest to the Understanding. So that I have often observed, that these Assertors of Universal Grace did far more pithily and strongly overturn the false Doctrine of their Adversaries, than they did establish and confirm the Truth and Certainty of their own. None, by an irrevocable Decree, excluded from Salvation.And though they have Proof sufficient from the Holy Scriptures to confirm the Universality of Christ’s Death, and that none are precisely, by any irrevocable Decree, excluded from Salvation, yet I find when they are pressed in the Respects above-mentioned, to shew how God hath so far equally extended the Capacity to partake of the Benefit of Christ’s Death unto all, as to communicate unto them a sufficient Way of so doing, they are somewhat in a Strait, and are put more to give us their Conjectures from the Certainty of the former pre-supposed Truth, to wit, that because Christ hath certainly died for all, and God hath not rendered Salvation impossible to any, therefore there must be some Way or other by which they may be saved; which must be by improving some common Grace, or by gathering from the Works of Creation and Providence, than by really demonstrating, by convincing and spiritual Arguments, what that Way is.

Prop. II.A Measure of Light in all. Secondly, That for this End God hath communicated and given unto every Man a Measure of the Light of his own Son, a Measure of Grace, or a Measure of the Spirit, which the Scripture expresses by several Names, as sometimes of the Seed of the Kingdom, Mat. xiii. 18, 19. the Light that makes all Things manifest, Ephes. v. 13. the Word of God, Rom. x. 17. or Manifestation of the Spirit given to profit withal, 1 Cor. xii. 7. A Talent, Mat. xxv. 15. A little Leaven, Mat. xiii. 33. the Gospel preached in every Creature, Col. i. 23.

Prop. III.Thirdly, That God, in and by this Light and Seed, invites, calls, exhorts, and strives with every Man, in order to save him; God’s Salvation wrought by the Light in all.which, as it is received and not resisted, works the Salvation of all, even of those who are ignorant of the Death and Sufferings of Christ, and of Adam’s Fall, both by bringing them to a Sense of their own Misery, and to be Sharers in the Sufferings of Christ inwardly, and by making them Partakers of his Resurrection, in becoming Holy, Pure, and Righteous, and recovered out of their Sins. By which also are saved they that have the Knowledge of Christ outwardly, in that it opens their Understanding rightly to use and apply the Things delivered in the Scriptures, and to receive the saving Use of them: But that this may be resisted and rejected in both, in which then God is said to be resisted and pressed down, and Christ to be again crucified, and put to open Shame in and among Men. And to those who thus resist and refuse him, he becomes their Condemnation.

Conseq. 1.First then, According to this Doctrine the Mercy of God is excellently well exhibited, in that none are necessarily shut out from Salvation; and his Justice is demonstrated, in that he condemns none but such to whom he really made offer of Salvation, affording them the Means sufficient thereunto.

Conseq. 2.Secondly, This Doctrine, if well weighed, will be found to be the Foundation of Christianity, Salvation, and Assurance.

Conseq. 3.Thirdly, It agrees and answers with the whole Tenor of the Gospel Promises and Threats, and with the Nature of the Ministry of Christ; according to which, the Gospel, Salvation, and Repentance are commanded to be preached to every Creature, without Respect of Nations, Kindred, Families or Tongues.

Conseq. 4.Fourthly, It magnifies and commends the Merits and Death of Christ, in that it not only accounts them sufficient to save all, but declares them to be brought so nigh unto all, as thereby to be put into the nearest Capacity of Salvation.

Conseq. 5.Fifthly, It exalts above all the Grace of God, to which it attributeth all Good, even the least and smallest Actions that are so; ascribing thereunto not only the first Beginnings and Motions of Good, but also the whole Conversion and Salvation of the Soul.

Conseq. 6.Sixthly, It contradicts, overturns, and enervates the false Doctrine of the Pelagians, Semi-Pelagians, Socinians, and others, who exalt the Light of Nature, the Liberty of Man’s Will, in that it wholly excludes the natural Man from having any Place or Portion in his own Salvation, by any acting, moving, or working of his own, until he be first quickened, raised up, and actuated by God’s Spirit.

Conseq. 7.Seventhly, As it makes the whole Salvation of Man solely and alone to depend upon God, so it makes his Condemnation wholly and in every Respect to be of himself, in that he refused and resisted somewhat that from God wrestled and strove in his Heart, and forces him to acknowledge God’s just judgment in rejecting and forsaking of him.

Conseq. 8.Eighthly, It takes away all Ground of Despair, in that it gives every one Cause of Hope and certain Assurance that they may be saved; neither doth feed any in Security, in that none are certain how soon their Day may expire: And therefore it is a constant Incitement and Provocation, and lively Encouragement to every Man, to forsake Evil, and close with that which is Good.

Conseq. 9.Ninthly, It wonderfully commends as well the Certainty of the Christian Religion among Infidels, as it manifests its own Verity to all, in that it is confirmed and established by the Experience of all Men; seeing there was never yet a Man found in any Place of the Earth, however barbarous and wild, but hath acknowledged that at some Time or other, less or more, he hath found somewhat in his Heart reproving him for some Things evil which he hath done, threatening a certain Horror if he continued in them, as also promising and communicating a certain Peace and Sweetness, as he has given Way to it, and not resisted it.

Conseq. 10.Tenthly, It wonderfully sheweth the excellent Wisdom of God, by which he hath made the Means of Salvation so universal and comprehensive, that it is not needful to recur to those miraculous and strange Ways; seeing, according to this most true Doctrine, the Gospel reacheth all, of whatsoever Condition, Age, or Nation.

Conseq. 11.Eleventhly, It is really and effectively, though not in so many Words, yet by Deeds, established and confirmed by all the Preachers, Promulgators, and Doctors of the Christian Religion that ever were, or now are, even by those that otherways in their Judgment oppose this Doctrine, in that they all, whatever they have been or are, or whatsoever People, Place, or Country they come to, do preach to the People, and to every Individual among them, that they may be saved; intreating and desiring them to believe in Christ, who hath died for them. So that what they deny in the general, they acknowledge of every Particular; there being no Man to whom they do not preach in order to Salvation, telling him Jesus Christ calls and wills him to believe and be saved; and that if he refuse, he shall therefore be condemned, and that his Condemnation is of himself. Such is the Evidence and Virtue of Truth, that it constrains its Adversaries, even against their Wills, to plead for it.

Conseq. 12.Lastly, According to this Doctrine the former Argument used by the Arminians, and evited by the Calvinists, concerning every Man’s being bound to believe that Christ died for him, is, by altering the Assumption, rendered invincible; thus,

That which every Man is bound to believe, is true:

But every man is bound to believe that God is merciful unto him:

Therefore, &c.

This Assumption no Man can deny, seeing his Mercies are said to be over all his Works. And herein the Scripture every Way declares the Mercy of God to be, in that he invites and calls Sinners to Repentance, and hath opened a Way of Salvation for them: So that though those Men be not bound to believe the History of Christ’s Death and Passion who never came to know of it, yet they are bound to believe that God will be merciful to them, if they follow his Ways, and that he is merciful unto them, in that he reproves them for Evil, and encourages them to Good. Our Adversaries unmerciful Assertion of God.Neither ought any Man to believe that God is unmerciful to him, or that he hath from the Beginning, ordained him to come into the World that he might be left to his own evil Inclinations, and so do wickedly as a Means appointed by God to bring him to eternal Damnation; which, were it true, as our Adversaries affirm it to be of many Thousands, I see no Reason why a Man might not believe; for certainly a Man may believe the Truth.

As it manifestly appears from the Thing itself, that these good and excellent Consequences follow from the Belief of this Doctrine, so from the Proof of them it will yet more evidently appear; to which before I come, it is requisite to speak somewhat concerning the State of the Controversy, which will bring great Light to the Matter: For from the not right understanding of a Matter under Debate, sometimes both Arguments on the one Hand, and Objections on the other, are brought, which do no Way hit the Case; and hereby also our Sense and Judgment therein will be more fully understood and opened.

But by this, as we do not at all intend to equal ourselves to that Holy Man the Lord Jesus Christ, who was born of the Virgin Mary, in whom all the Fulness of the Godhead dwelt bodily, That the Fulness of the Godhead dwells in Christ bodily, &c.so neither do we destroy the Reality of his present Existence, as some have falsely calumniated us. For though we affirm that Christ dwells in us, yet not immediately, but mediately as he is in that Seed which is in us; whereas he, to wit, the Eternal Word, which was with God, and was God, dwelt immediately in that Holy Man. He then is as the Head, and we as the Members; he the Vine, and we the Branches. Now as the Soul of Man dwells otherwise and in a far more immediate Manner in the Head and in the Heart than in the Hands or Legs, and as the Sap, Virtue, and Life of the Vine lodgeth far otherwise in the Stock and Root than in the Branches, so God dwelleth otherwise in the Man Jesus than in us. We also freely reject the Heresy of Apollinarius, who denied him to have any Soul, but said the Body was only actuated by the Godhead. As also the Error of Eutyches, who made the Manhood to be wholly swallowed up of the Godhead. Wherefore, as we believe he was a true and real Man, so we also believe that he continues so to be glorified in the Heavens in Soul and Body, by whom God shall judge the World, in the great and general Day of Judgment.

Next, We know it to be a Substance, because it subsists in the Hearts of wicked Men, even while they are in their Wickedness, as shall be hereafter proved more at large. Now no Accident can be in a Subject without it give the Subject its own Denomination; as where Whiteness is in a Subject, there the Subject is called White. The Degrees of its Operation in the Soul of Man.So we distinguish betwixt Holiness, as it is an Accident, which denominates Man so, as the Seed receives a Place in him, and betwixt the holy substantial Seed, which many Times lies in Man’s Heart as a naked Grain in the stony Ground. So also as we may distinguish betwixt Health and Medicine; Health cannot be in a Body without the Body be called Healthful, because Health is an Accident; but Medicine may be in a Body that is most unhealthful, for that it is a Substance. And as when a Medicine begins to work, the Body may in some Respect be called Healthful, and in some Respect Unhealthful, so we acknowledge as this divine Medicine receives Place in Man’s Heart, it may denominate him in some Part Holy and Good, though there remain yet a corrupted unmortified Part, or some Part of the evil Humours unpurged out; for where two contrary Accidents are in one Subject, as Health and Sickness in a Body, the Subject receives its Denomination from the Accident which prevails most. So many Men are called Saints, good and holy Men, and that truly, when this holy Seed hath wrought in them in a good Measure, and hath somewhat leavened them into its Nature, though they may be yet liable to many Infirmities and Weaknesses, yea, and to some Iniquities; for as the Seed of Sin and Ground of Corruption, yea, and the Capacity of yielding thereunto, and sometimes actually falling, doth not denominate a good and holy Man impious; so neither doth the Seed of Righteousness in evil Men, and the Possibility of their becoming one with it, denominate them good or holy.

Quest. 5. How Christ is in all Men.But Fifthly, This brings us to another Question, to wit, Whether Christ be in all Men or no? Which sometimes hath been asked us, and Arguments brought against it; because indeed it is to be found in some of our Writings that Christ is in all Men; and we often are heard, in our publick Meetings and Declarations, to desire every Man to know and be acquainted with Christ in them, telling them that Christ is in them; it is fit therefore, for removing of all Mistakes, to say something in this Place concerning this Matter. We have said before, how that a divine, spiritual, and supernatural Light is in all Men; how that that divine supernatural Light or Seed is Vehiculum Dei; how that God and Christ dwelleth in it, and is never separated from it; also how that, as it is received and closed with in the Heart, Christ comes to be formed and brought forth: But we are far from ever having said, That Christ is thus formed in all Men, or in the Wicked: For that is a great Attainment, which the Apostle travailed that it might be brought forth in the Galatians. Neither is Christ in all Men by Way of Union, or indeed, to speak strictly, by Way of Inhabitation; because this Inhabitation, as it is generally taken, imports Union, or the Manner of Christ’s being in the Saints: As it is written, I will dwell in them, and walk in them, 2 Cor. vi. 16. But in regard, Christ is in all Men as in a Seed, yea, and that he never is nor can be separate from that holy pure Seed and Light which is in all Men; therefore may it be said in a larger Sense, that he is in all, even as we observed before. The Scripture saith, Amos ii. 13. God is pressed down as a Cart under Sheaves, and Christ crucified in the Ungodly; though to speak properly and strictly, neither can God be pressed down, nor Christ, as God, be crucified. In this Respect then, as he is in the Seed which is in all Men, we have said Christ is in all Men, and have preached and directed all Men to Christ in them, Christ crucified in Man by Iniquities.who lies crucified in them by their Sins and Iniquities, that they may look upon him whom they have pierced, and repent: Whereby he that now lies as it were slain and buried in them, may come to be raised, and have Dominion in their Hearts over all. And thus also the Apostle Paul preached to the Corinthians and Galatians, 1 Cor. ii. 2. Christ crucified in them, [Greek: en hymin: εν ὑμιν], as the Greek hath it. This Jesus Christ was that which the Apostle desired to know in them, and make known unto them, that they might come to be sensible how they had thus been crucifying Christ, that so they might repent and be saved. And forasmuch as Christ is called that Light that enlightens every Man, the Light of the World, therefore the Light is taken for Christ, who truly is the Fountain of Light, and hath his Habitation in it for ever. Thus the Light of Christ is sometimes called Christ, i. e. that in which Christ is, and from which he is never separated.

Example of a Papist.So if a Papist eat Flesh in Lent, or be not diligent enough in Adoration of Saints and Images, or if he should contemn Images, his Conscience would smite him for it, because his Judgment is already blinded with a false Belief concerning these Things: Whereas the Light of Christ never consented to any of those Abominations. Thus then Man’s natural Conscience is sufficiently distinguished from it; for Conscience followeth the Judgment, doth not inform it; but this Light, as it is received, removes the Blindness of the Judgment, opens the Understanding, and rectifies both the Judgment and Conscience. So we confess also, that Conscience is an excellent Thing, where it is rightly informed and enlightened: Wherefore some of us have fitly compared it to the Lanthorn, and the Light of Christ to a Candle: The natural Conscience compared to a Lanthorn, and the Light of Christ is a Candle.A Lanthorn is useful, when a clear Candle burns and shines in it; but otherwise of no Use. To the Light of Christ then in the Conscience, and not to Man’s natural Conscience, it is that we continually commend Men; this, not that, is it which we preach up, and direct People to, as to a most certain Guide unto Life eternal.

Lastly, This Light, Seed, &c. appears to be no Power or natural Faculty of Man’s Mind; because a Man that is in his Health can, when he pleases, stir up, move, and exercise the Faculties of his Soul; he is absolute Master of them; and except there be some natural Cause or Impediment in the Way, he can use them at his Pleasure: But this Light and Seed of God in Man he cannot move and stir up when he pleaseth; but it moves, blows, and strives with Man, as the Lord seeth meet. The Waiting upon the Movings of the Light and Grace.For though there be a Possibility of Salvation to every Man during the Day of his Visitation, yet cannot a Man, at any Time when he pleaseth, or hath some Sense of his Misery, stir up that Light and Grace, so as to procure to himself Tenderness of Heart; but he must wait for it: Which comes upon all at certain Times and Seasons, wherein it works powerfully upon the Soul, mightily tenders it, and breaks it; at which Time, if Man resist it not, but closes with it, he comes to know Salvation by it. Even as the Lake of Bethesda did not cure all those that washed in it, but such only as washed first after the Angel had moved upon the Waters; so God moves in Love to Mankind, in this Seed in his Heart, at some singular Times, setting his Sins in Order before him, and seriously inviting him to Repentance, offering to him Remission of Sins and Salvation; which if Man accept of, he may be saved. Now there is no Man alive, and I am confident there shall be none to whom this Paper shall come, who, if they will deal faithfully and honestly with their own Hearts, will not be forced to acknowledge that they have been sensible of this in some Measure, less or more; which is a Thing that Man cannot bring upon himself with all his Pains and Industry. This then, O Man and Woman! is the Day of God’s gracious Visitation to thy Soul, which if thou resist not, thou shalt be happy for ever. This is the Day of the Lord, which, as Christ saith, [68]is like the Lightning, which shineth from the East unto the West; and the [69]Wind or Spirit, which blows upon the Heart, and no Man knows whither it goes, nor whence it comes.

To them then that ask us after this Manner, How do ye offer from the Pelagians and Arminians? For if two Men have equal sufficient Light and Grace, and the one be saved by it, and the other not; is it not because the one improves it, the other not? Is not then the Will of Man the Cause of the one’s Salvation beyond the other? The Light’s Operations in Order to Salvation.I say, to such we thus answer: That as the Grace and Light in all is sufficient to save all, and of its own Nature would save all; so it strives and wrestles with all in order to save them; he that resists its Striving, is the Cause of his own Condemnation; he that resists it not, it becomes his Salvation: So that in him that is saved, the working is of the Grace, and not of the Man; and it is a Passiveness rather than an Act; though afterwards, as Man is wrought upon, there is a Will raised in him, by which he comes to be a Co-worker with the Grace: For according to that of Augustine, He that made us without us, will not save us without us. So that the first Step is not by Man’s working, but by his not contrary working. And we believe, that at these singular Seasons of every Man’s Visitation above-mentioned, as Man is wholly unable of himself to work with the Grace, neither can he move one Step out of the natural Condition, until the Grace lay hold upon him; so it is possible for him to be passive, and not to resist it, as it is possible for him to resist it. So we say, the Grace of God works in and upon Man’s Nature; which, though of itself wholly corrupted and defiled, and prone to Evil, yet is capable to be wrought upon by the Grace of God; even as Iron, though an hard and cold Metal of itself, may be warmed and softened by the Heat of the Fire, and Wax melted by the Sun. And as Iron or Wax, when removed from the Fire or Sun, returneth to its former Condition of Coldness and Hardness; so Man’s Heart, as it resists or retires from the Grace of God, returns to its former Condition again. I have often had the Manner of God’s working, in order to Salvation towards all Men, illustrated to my Mind by one or two clear Examples, which I shall here add for the Information of others.

The Example of a Diseased Man and the Physician.The first is, Of a Man heavily diseased; to whom I compare Man in his fallen and natural Condition. I suppose God, who is the great Physician, not only to give this Man Physick, after he hath used all the Industry he can for his own Health, by any Skill or Knowledge of his own; as those that say, If a Man improve his Reason or natural Faculties, God will superadd Grace; or, as others say, That he cometh and maketh Offer of a Remedy to this Man outwardly, leaving it to the Liberty of Man’s Will either to receive it or reject it. But He, even the Lord, this great Physician, cometh, and poureth the Remedy into his Mouth, and as it were layeth him in his Bed; so that if the sick Man be but passive, it will necessarily work the Effect: But if he be stubborn and untoward, and will needs rise up and go forth into the Cold, or eat such Fruits as are hurtful to him, while the Medicine should operate; then, though of its Nature it tendeth to cure him, yet it will prove destructive to him, because of those Obstructions which it meeteth with. Now as the Man that should thus undo himself would certainly be the Cause of his own Death; so who will say, that, if cured, he owes not his Health wholly to the Physician, and not to any Deed of his own; seeing his Part was not any Action, but a Passiveness?

The Example of Men lying stupified in a dark Pit, and their Deliverer.The second Example is, Of divers Men lying in a dark Pit together, where all their Senses are so stupified, that they are scarce sensible of their own Misery. To this I compare Man in his natural, corrupt, fallen Condition. I suppose not that any of these Men, wrestling to deliver themselves, do thereby stir up or engage one able to deliver them to give them his Help, saying within himself, I see one of these Men willing to be delivered, and doing what in him lies, therefore he deserves to be assisted; as say the Socinians, Pelagians, and Semi-Pelagians. Neither do I suppose that this Deliverer comes to the Top of the Pit, and puts down a Ladder, desiring them that will to come up; and so puts them upon using their own Strength and Will to come up; as do the Jesuits and Arminians: Yet, as they say, such are not delivered without the Grace; seeing the Grace is that Ladder by which they were delivered. But I suppose that the Deliverer comes at certain Times, and fully discovers and informs them of the great Misery and Hazard they are in, if they continue in that noisome and pestiferous Place; yea, forces them to a certain Sense of their Misery (for the wickedest Men at Times are made sensible of their Misery by God’s Visitation) and not only so, but lays Hold upon them, and gives them a Pull, in order to lift them out of their Misery; which if they resist not will save them; only they may resist it. This being applied as the former, doth the same Way illustrate the Matter. Neither is the Grace of God frustrated, though the Effect of it be divers, according to its Object, being the Ministration of Mercy and Love in those that reject it not, but receive it, John i. 12. but the Ministration of Wrath and Condemnation in those that do reject it, John iii. 19. A Simile of the Sun’s melting and hardening Power.even as the Sun, by one Act or Operation, melteth and softeneth the Wax, and hardeneth the Clay. The Nature of the Sun is to cherish the Creation, and therefore the Living are refreshed by it, and the Flowers send forth a good Savour, as it shines upon them, and the Fruits of the Trees are ripened; yet cast forth a dead Carcase, a Thing without Life, and the same Reflection of the Sun will cause it to stink, and putrify it; yet is not the Sun said thereby to be frustrated of its proper Effect. So every Man during the Day of his Visitation is shined upon by the Sun of Righteousness, and capable of being influenced by it, so as to send forth good Fruit, and a good Savour, and to be melted by it; but when he hath sinned out his Day, then the same Sun hardeneth him, as it doth the Clay, and makes his Wickedness more to appear and putrify, and send forth an evil Savour.