deceit, however so cunningly gilded with the specious pretences thereof. For truth is entire in all its parts, and consonant to itself, without the least jar, having a wonderful coherence, and a notable harmony, answering together like the strings of a well-tuned instrument; whereas the principles of all other professors, though in some things most of them come near, and divers acknowledge that which is truth; yet in most things they stray from it, so that their principles greatly contradict and jar one against another; and though they may allege scripture for some of their principles, yet they are put strangely to wrest it, and to deny it for others. My appeal then to, and expostulation with, all sorts of professors, is not to prove some one or two points by the scriptures, for there be some general notions of truth, which most, if not all, agree to but the whole body of our principles, as they stand in relation to each other, which none of them all is able to do. For, among the many professors, their Catechisms and Confessions of Faith, I find none, save the dispensation of truth, now again revealed, but such as in most of their substantial principles differ greatly, and in many contradict grossly the plain text and tenor of the scripture. I confess there be certain men in this age, who with some plausible appearance of reality, undertake this task These are they that join with, and own not wholly any imbodied people; but while they pretend a general love to all, yet find fault with some part of every sort; while in the mean time they scarce can give any account of their own religion, and most of them prove at bottom to have none at all. These men, I say, may perhaps acknowledge some general truths, and also hold to the letter of the scripture in some other things, so as thereby to take occasion largely to judge others, while themselves offer not to bring these good things to practice, they blame others for the want or neglect of: but such an enterprise from these men, will not, when weighed, prove a fulfilling of this matter; seeing it is not enough to acknowledge many truths, but also to deny and witness against all error; and likewise, not to fall short of any truth which ought to be acknowledged. Whereas these sort of men for the most part, cannot give account

of their faith in many things needful to be believed; and whatever things they may acknowledge to be true, they err most grievously, and contradict a truth most needful to be minded and answered, as is proved hereto, in that they stand not forth to appear for any of these discoveries they pretend they have, but make a shift to hide their heads in times of trial, so as not to suffer for, nor with any. And through these fine pretences above mentioned, through their scruples of joining with any, they can cunningly shun the difficulties of persecutions, that attend the particular sects of Christians, and yet by their general charity and love to all, claim a share in any benefits or advantages that accrue to one and all: Such then cannot honestly lay claim to justify their principles and practices from the scriptures. But I leave these stragglers in religion, and come again to the divers sects.

To begin with those that are most numerous: I think I need not say much to the Papists in this case; for they do not so much as pretend to prove all their dogmas by the scriptures; since it is one of their chief doctrines, That tradition may authorise doctrines, without any authority of scripture: yea, the council of Constance hath made bold to command things to be believed, Non obstante scriptura, i. e. though the scriptures say the contrary; and indeed it were their great folly, to pretend to prove their doctrines by scripture, seeing the adoration of saints and images, purgatory and prayer for the dead, the precedency of the bishop of Rome, the matter of indulgences, with much more stuff of that kind, hath not the least shadow of scripture for it.

Among Protestants, I know the Socinians are great pretenders to the scriptures, and in words as much exalt them as any other people; and yet it is strange to see, how that not only in many things they are not agreeable to them; but in some of their chief principles quite contrary unto them, as in their denying the divinity of Christ, which is as expressly mentioned as any thing can be; And the Word was God, John 1. As also in denying his being from the beginning, against the very tenor of that of John 1. and divers others, as at large is shewn in the third chapter of this treatise. Divers other things, as to

them, might be mentioned; but this may suffice, to stop their boasting in this matter.

The Arminians are not more successful in their deny. ing the false doctrine of absolute reprobation, and in asserting the universal extent of Christ's death for all, than they are short in not placing this salvation in that spirit. ual light, wherewith man is enlightened by Christ; but wrongfully ascribing a part of that to the natural will and capacity, which is due alone to the grace and power of God, by which the work is both begun, carried on and accomplished. And herein they, as well as both the Socinians and Pelagians, though they do well in condemning their errors, yet they miss in setting up another, and not the truth in place thereof; and in that respect are justly reproved by such scriptures as their adversaries, who otherwise are as far wrong as they, bring against them, in shewing the depravity of man's will by nature, and his incapacity to do any good, but as assisted by the grace of God so to do.

On the other hand, it is strange to observe, how many Protestants, the first article of whose confession of faith, is to assert the scripture to be the only rule, should deny the universal extent of Christ's death, contrary to the express words of scripture, which saith, He tasted death for every man; or the universality of grace, and a sufficient principle; which the scriptures assert in as many positive words, as, except we suppose the penmen intended another thing than they spoke, it was possible to do, viz. A manifestation of the Spirit is given to every man to profit withal: The Grace of God, that bringeth salvation, hath appeared unto all men; and many more before mentioned. The like may be said of their denying the perfection of the saints, and asserting the impossibility of any falling away from real beginnings of true and saving grace, contrary to so many express scriptures, as are heretofore adduced in their proper place. But to give all that desire to be undeceived, a more full opportunity to observe how the devil has abused many, pretending to be wise, in making them cloak with a pretence of scripture, false and pernicious doctrines; I shall take a few of many instances out of the confession of faith and cat

echism, made by the divines at Westminster, so called; because the same is not only most universally received and believed by the people of Britain and Ireland, but also containeth upon the matter, the faith of the French churches, and of most others, both in the Netherlands, and elsewhere; that it may appear what wild consequences these men have sought, both contrary to the naked import of the words, and to all common sense and reason, to cover some of their erroneous principles.

CHAPTER XVIII.

A short examination of some of the scripture proofs, alleged by the divines at Westminster, to prove divers articles in their Confession of Faith and Catechism.

It is not in the least my design in this chapter, to offer so large an examination of any of their articles, as might be done, nor yet of so many as are very obvious; but only of two or three, to give the reader a taste of them, for example's sake, whereby, as ex ungue leonem, he may judge of most of all the rest, if he will be at the pains narrowly to look over and examine them.

I shall begin with the first chapter, Sect. 1. where they assert two things: First, That God has committed his will now wholly to writing. Secondly, That the former ways of God's revealing his will, as by immediate revelation, are now ceased. The scriptures they bring to prove it, are first Prov. xxii. 19, 20, 21. Ver. 19. That thy trust may be in the Lord, I have made known unto thee this day, even to thee. Ver. 20, Have not I written to thee excellent things in counsels and knowledge? Ver. 21. That I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth to them that send unto thee. Luke i. 3, 4. It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest

know the certainty of those things wherein thou hast been instructed. Rom. xv. 4. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures, might have hope. Mat. iv. 4. 7. 10. But he answered, and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Ver. 7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Ver. 10. Then saith Jesus unto him, Get thee hence, Satan; For it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Isa. viii. 19, 20. Ver. 19. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards, that peep and that mutter: Should not a people seek unto their God? For the living to the dead? Ver. 20. To the law and to the testimony, if they speak not according to this word, it is because there is no light in them.

But is it not matter of admiration, that men should be so beside themselves, as to imagine these testimonies do in the least prove their assertion; or that others that do not take things merely upon trust, would be so foolish as to believe them? For, though God made known, and wrote excellent, things to Solomon; though Luke wrote unto Theophilus, an account of divers transactions of Christ's outward abode; For many were never written; John xxi. 25. and xx. 30. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose, that even the world itself could not contain the books that should be written. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book. Though Christ made use of divers scriptures against Satan, and that Isaiah directed people to the law, and to the testimony; who will say It naturally follows from thence, that God has now committed his will wholly to writing? Such a consequence is no more deducible from the scriptures, than if I should argue thus; The divines of Westminster have asserted many things without ground, therefore they had ground for nothing they said. Nay, it follows not by far so naturally, seeing after the writing of all these passages,.