Universal Redemption of Mankind, Chapter 8 · Argument 5
Argument the Fifth againſt Univerſal Satiſfaction.
5. All thoſe for whom Chriſt Died (or ſatiſfied) have the Goſpel Preached to them. But all men have not the Goſpel Preached to them: Therefore Chriſt Died not for all men.
The Major is proved thus:
1. Chriſts Dying for men would be in vain, if it ſhould never be revealed to them that they might believe: But Chriſt doth not Die for any in vain; Ergo, &c.
2. For whomſoever Chriſt Died, for them did he procure Remiſſion, Salvation, and all means neceſſary thereto. But the Preaching of the Goſpel is a means neceſſary thereto, Ergo, &c. Proved in that the Preaching of the Goſpel is a neceſſary means to believing, and Faith is a neceſſary means of Remiſſion and Salvation.
The Minor of the main Argument is proved by experience.
Anſw. 1. Let it be obſerved that this Argument makes nothing againſt the Redemption of all men that hear the Goſpel, Elect and Non-Elect; but only of thoſe Pagans or others that never hear it; And if they grant that Chriſt ſatisfied for all that hear the Goſpel, few will contend much with them about others; as judging it partly ſo far beyond us, and partly ſo little to concern us, as not to be worth much contention. Yet, for my part, I think the Argument weak and the Concluſion untrue.
2. Davenant in his Diſſertation of Univerſal Redemption, Theſ. 4. Cap. 6. per tot. page 65. ad. p. 87 hath ſaid ſo much to this pointt▪ hat I may well refer the Reader thither for ſatisfaction, without adding any more.
3. Yet I ſhall firſt briefly Anſwer the Argument, and then more fully open the truth about this point in certain concluſions.
And, 1. We muſt diſtinguiſh of ſeveral terms in the Arguments, and ſome other neceſſary to be here conſidered.
1. Chriſt is ſaid to Die for men, 1. Dying in their ſtead and for their ſin, as lying on him in the undertaken ſuffering:
2. Or elſe final it er in eorum bonum. Which is,
1. Common.
2. Or Special. And both.
1. Either given as Legiſlator quoad jus, by a conditional grant.
2. Or given as Dominus abſolutus and the diſpoſer of all things quoad eventus.
Prop. When I ſay Chriſt Died for all men, I mean not that he finally intended as Dominus abſolutus, eventually to ſave all by his Death: But that he Died in the ſtead of all, ſuffering the puniſhment which by the Law of works was due to all mankind: And how far he died in bonum ominum, for the good of all is ſhewed before, and ſhall be ſhewed more anon.
Secondly, We muſt diſtinguiſh betwixt the [the Goſpel as it ſignifieth the Covenant of Grace with its grounds and fruits fully expreſſed] and as it ſignifieth [only ſome particular Goſpel truths, which go before the full revelation of the ſaid Covenant Grounds and Effects; as the Break of Day goeth before the Sun Riſing: and the Revealing of ſome of the fruits of Chriſt's Death, by which ſtreams, men ſhould be drawn to enquire after the Fountain] in the later ſenſe all have the Goſpel; In the former, all have it not.
Thirdly, We muſt diſtinguiſh of [Preaching] which is either taken in general for any way of Revelation; or ſpecially for a Revelation by Writing or Speaking. The former All have, the later not, (when I ſay [All men] I ſtill mean [All that have the uſe of their ſenſes and reaſon] and not Infants, Mad Men, Ideots, or Senſeleſs, of whom more anon.) By this much you may ſee in what ſenſe we acknowledge or deny the Truth both of Major and Minor propoſition of the Argument. And hence alſo you may ſee how far I deny the Major of the next ſubſervient Argument if withal you diſtinguiſh.
3. Between, Fruſtra, being in vain, abſolutely as to all ends and uſes, (yea Gods chiefeſt ends) or in vain to the particular end of the Sinners own Salvation.
4. And, (as to the cauſe hereof) you muſt diſtinguiſh between [being in vain through any defect of Chriſt's Satisfaction, or on his part] and [being in vain, (as to their Salvation) meerly through their own fault.] According to the laſt members of theſe two diſtinctions we confeſs Chriſt's Death is in vain to all that periſh, but not according to either of the former.
5. We diſtinguiſh between [Chriſts procuring Remiſſion and Salvation to be made over to all by him as Legiſlator in the tenour of his Conditional Grant.] And [being eventually conferred on all by God as the diſpoſer of events.]
6. We muſt diſtinguiſh between [the extent of the new Law or Grant of it, as to its own Tenour or Senſe] and [the extent of it as to the Promulgation.]
7. Alſo between [promulgation initial, imperfect, and full and perfect.]
8. And between [means ſufficient to the firſt Duties that Chriſt by Goſpel Truths calls men to] and [all means abſolutely neceſſary or ſufficient to Faith and Salvation.] And ſo I anſwer to the ſecond Proſyllogiſme; that Chriſt did not procure that all he died for ſhould eventually receive Remiſſion and Salvation, or ſufficient means thereto; nor yet that the Covenant of Grace which conferreth Right to theſe ſhould be, as to the Infallible event, fully promulgate or revealed to all. But he hath procured, not only that all mens ſins be made pardonable (in a nearer ſenſe than they were before his ſatiſfaction) but alſo that, as to the tenour of his Law, or Covenant, Remiſſion, and Salvation be conferred on all ſo be it they will not reject it: and alſo that ſome part of his Goſpel Truth (and the effects of Chriſts Death) be revealed in ſome meaſure to all, and ſo ſome part of his New Law promulgate to all; and all have ſufficient means to help to perform the Duties which he thus calls them firſt to perform.
9 We muſt diſtinguiſh between [Believing that God is, and that he is reconciled to man ſo far as that he will reward them that diligently ſeek him] and believing that Jeſus Chriſt was Incarnate and ſatisfied by his Death.]
10. And between [Neceſſary to Salvation Neceſſitate Precepti] and [Neceſſitate Medii] and ſo I anſwer to the laſt confirmation: that Faith in the firſt ſenſe is neceſſary to the Salvation of all that have the uſe of reaſon, both neceſſitate precepti & medii: but faith in the laſt ſenſe is neither neceſſary to Ideots, Mad-men, Infants, nor yet to thoſe that never heard the Goſpel, neceſſitate precepti: And whether or no it be neceſſary neceſſitate medii, etſi non preſcripti, we ſhall ſay more to anon.
So much directly to the Argument.
Next I ſhall for the fuller opening of my Judgment on this point, lay down what I conceive to be the truth in theſe following Propoſitions.
Propoſition I. As Chriſt hath born the ſins of all, and done all for them which pertaineth to the Ranſomer by an expiatory Sacrifice; and hath obtained thereby a new Title of Lordſhip and Soveraignty over all, and all are delivered to him accordingly; ſo doth he faithfully perform the office of a Soveraign Redeemer to all, governing them as his Ranſomed ones, by ſuch Laws and Ways of undeſerved Mercy, as have a natural tendency and conducibility to their Salvation. Though ſtill, as Abſolute Lord, he giveth out the Mercies which belong to him to beſtow in that Relation, with great diverſity, to all the World; but yet a great meaſure even of theſe doth he give to all men.
Prop. II. Chriſt dealeth not with any Heathens on the meer terms of the Law of works, as it was given to Adam, or ſtood without the connexion of any Remedy: Theſe are not the full terms on which God deals with them [If you perfectly obey (without any ſin) you ſhall live: If you ever ſin you ſhall dye.] This will be proved in that which follows: and might eaſily be proved more largely were it not ſo plain as to prohibit ſuch vain endeavours.
Prop. III. Chriſt is not properly ſaid to be in mutual Covenant with all that he died for; and I think he is not ſo in Covenant with any Unbeliever, as to a true mutual Covenanting, nor to any that never heard the Goſpel, as to the Legal promiſſory Covenant.
The Covenant of Chriſt is taken in ſeveral ſenſes: Among others for the two here mentioned.
1. For his New Law, Teſtament, Goſpel Promiſe, or Conditional Gift of Pardon and Life: (call it what you will.) By this he commands men to Repent and Believe, and giveth them his foreſaid Benefits on condition they perform this: laying a kind of engagement or obligation upon himſelf, which he cannot break; For God cannot lye: and ſhall not the Judge of all the Earth do Righteouſly? How elſe ſhould God judge the World? And God in the relation of a Righteous Judge will give the Crown of Righteouſneſs at that day to all them that love his appearing. Now I conceive that in a full proper ſenſe, none that hear not the Goſpel (i. e. that have not ſome Revelation of Chriſt Crucified) are in this Covenant, nor God in Covenant thus with them: For the Preceptive part of the New Law doth not actually oblige them to the performance of the full condition (of Believing in Jeſus Chriſt Crucified;) nor doth the promiſory part oblige Chriſt to give them the benefit in ſo full a ſenſe as to thoſe that have this Covenant revealed to them; nor can Chriſt be ſaid conditionally to give it them, in ſo full a ſenſe; becauſe the Law or Deed of Gift is not Promulgate fully to them, as it is to others. I ſhall open this more in the following concluſions.
2. The Covenant of Chriſt is taken alſo for this ſame forementioned Covenant when it is accepted by Believing, and ſo become a Mutual Covenant, when men engage themſelves to Chriſt as Chriſt firſt doth to them, and ſo the Promiſe comes into force for the actual conveying of Right to the thing promiſed. This is the fulleſt ſenſe in which it is called a Covenant according to our common cuſtom of ſpeech: and the firſt is moſt properly called a Law, Teſtament, Diſpoſition, &c. yet is the word [Covenant] in Scripture uſed ofteſt in this leſs proper ſenſe. Now it is only Believers and their Seed that are in this mutual full Covenant with Chriſt. But this belongs not ſo nearly to our preſent enquiry, about the ſtate of the Heathens as the former doth.
Prop. IV. The New Law, Teſtament, Promiſe or Gift, which ſaith, [Whoſoever Repenteth and Believeth ſhall be ſaved; and whoever doth not ſhall be Damned] doth, as to its Tenour, or extent of the ſenſe of the words, belong to all men in the World, even thoſe that never heard the Goſpel.
This is ſo ordinarily acknowledged, that I need not prove it: Nor doth it need any other proof than the recital of the Covenantterms. The Promiſe is univerſal, and no man on Earth is excepted or excluded: ſo that Chriſt may be ſaid to have, [1. Obliged All men to Believe. 2. And conſtituted Faith a condition of Salvation to all men. 3. And obliged himſelf to give them Remiſſion and Salvation if they do Believe;] quantum attinet ad merum Legiſlatorem, as far as belongs to him as mere Legiſlator, or as to the meer enacting of his new Law, Grant, Teſtament, which is conſtituted and perfected with his Fiat: And of the three forementioned Acts, the laſt, which is the obligation on Chriſt's part, is moſt full and irreverſible: For though there goes yet more to the actual obliging of the Subject to perform the condition, and of Chriſt to give the benefit, when the condition is performed; yet to the firſt conditional Obligation of Chriſt to give it, there is no more requiſite to make it real and irreverſible, than this enacting, ſo that the New Law or Covenant extendeth to all the World, as to its ſenſe or tenour.
Prop. V. This New Law or Covenant doth not actually oblige men (for all the enacting of it) till it be Promulgate; that is, a rational ſufficient publication of it, made to the World.
It belongeth to the Rector after the enacting of his Law, to promulgate it: And though promulgation be not in the ſtricteſt ſenſe (I think) a part of Legiſlation (though many think otherwiſe I confeſs;) yet it is a neceſſarily ſubſequent act of the Rector, without which his Law cannot actually oblige; even as [Revelation] is a natural requiſite, of our actual Believing any Truth of God; tho' not (as I think) the ipſum formale objectum fidei, ſed potius (quod dicitur) vinculum inter formale & materiale. For it is the Senſe and Will of the Legiſlator, that his enacted Law do oblige thoſe, and only thoſe to whom it is promulgate; (elſe it ſhould be apparently unjuſt, as obliging to natural Impoſſibilities.) And it cannot oblige beyond his Senſe and Will.
And therefore though the Tenour of the New Law extend to all men in the World, yet it cannot be ſaid that any man is by it obliged to Believe in Jeſus Chriſt Crucified, further than this Law hath been publiſhed or promulgate to him, with a Rational ſufficiency. It is therefore a vain objection that one makes (J. G. againſt Mr. Barlow, p. 47.) that if men be not obliged before the revelation of the Goſpel, then either they muſt remain diſobliged when it is revealed, or elſe God muſt make a new Law for them, or be changeable: (that is his ſenſe.) For it is ſufficient that he make a Promulgation of that Law which before he had enacted; and which was before an Inſtrument fit to oblige but wanted the application by a Promulgation, without which it could not actually oblige.
By all this it appears, that if the Heathens may be ſaid to be not-obliged to Believe, or to be not under the New Law or Covenant, it muſt be only for want of a ſufficient Promulgation of that Law, and not for want of an Univerſal Tenour; or from any exceptions againſt them in the Law it ſelf. Let us therefore next ſee how far the New Law is Promulgate to them.
Prop. VI. The Lord Jeſus having enacted his New Law, did purpoſely ordain Univerſal Officers to Promulgate his Univerſal Law; giving them this Commiſſion and Command, [Go ye into all the World, Preach the Goſpel to every Creature; He that Believeth and is Baptized ſhall be Saved, and he that Believeth not ſhall be Damned]
So that Chriſt hath not been wanting quoad actus morales, as to the moral part, (which conſiſteth in commanding and authorizing his Officers) for the Univerſal Promulgation of his New Law. Yea, for my part, I doubt not, but this work of publiſhing the Goſpel to all Nations, and ſo carrying it to them that have not heard it, doth lye on ſome men to this day; and God would have ſuch Univerſal Miniſters yet in the World; and ſo far the Apoſtolical Work is not ceaſed: And I believe it is a moſt hainous ſin of Chriſtian Princes and States, that they procure not able Miniſters to be ſent into all the Heatheniſh parts of the World, as far as poſſibly they can: and that it is the ſin of thoſe Miniſters, who have ability, fitneſs and opportunity for this Work, that they do not (how hazardous, and painful, and chargeable ſoever) ſet themſelves reſolvedly to it. So that if Chriſts Laws were well obeyed, there is no likelihood that there would be any known part of the World where the Goſpel would not be publiſhed.
Prop. VII. So little know we of the Hiſtory of thoſe remote parts of the World, that have not now the Goſpel among them, that it is very hard for any man to know that thoſe Countries never had the Goſpel in any meaſure revealed to them. We may diſcern that now they want it, and that they know not themſelves that ever they had it: But how far their contempt of it may in many places cauſe God to give them up to that Barbariſm and Sottiſhneſs as may obliterate all former Revelations, and bury them in oblivion; this we cannot tell, the rather becauſe that the Apoſtles (and many other Chriſtians) of that Age did travel ſo far in execution of their Office, and the Goſpel is then ſaid to be Preached to all Nations, and the ſound of it to have gone to the ends of the Earth, and through all the World: and becauſe there hath been ſo much entercourſe between ſome Chriſtians or other, and moſt of theſe Nations ſince then, yet is it moſt probable that there are many ſavage parts where the name of Chriſt was never revealed with a competent ſufficiency, yea, or at all.
Prop. VIII. The Heathens that never heard the Name of Jeſus, have yet ſufficient means afforded them to know (among many others) theſe following Truths.
1. That there is a God, and only one God.
2. That this God is Infinite in Being, Immenſe and Eternal, and Infinite in Wiſdom (Omniſcient) Goodneſs and Power, (and ſo Omnipotent.
3. That he is the Maker, Preſerver, and Governour of all, and therefore that all men do by the ſtrongeſt obligations owe him the moſt perfect obedience.
4. That he being Ruler muſt needs give us a Law, that is, ſome ſign of his Will, conſtituting our duty, and determining what ſhall be our reward and puniſhment.
5. That God being perfectly Holy and Juſt, he muſt needs make a wide difference between the Righteous and the Wicked; and cauſe Malum Paſſionis vel Phyſicum, ordinarily to follow Malum Morale vel Actionis, vel Omiſſionis: ut benè tandem ſit bonis & male malis. And that the ſame Cauſe which was for the enacting of his Penal Laws, requireth the execution of them ordinarily, at leaſt in as high a meaſure, as Worldly Princes are engaged to execute all their Laws.
6. That the Soul of Man ſhall in another World everlaſtingly partake of exceeding miſery or happineſs, according to what they have done in this World.
7. That therefore it ſhould be every mans chief care to provide for his Everlaſting Salvation, and to eſcape everlaſting Damnation or Miſery; and that all things in this World are vanity, and will not ſatisfie the Soul, or make men happy; and therefore that our care and labour for this World, and our Love of it ſhould be nothing in compariſon of our love to that to come, and of our care and labour for it, and that no man can be too diligent in ſeeking after his Everlaſting Happineſs.
8. That God is to be loved, honoured, obeyed, truſted, feared, and that above all Creatures whatſoever; and that he is the moſt happy man that is moſt in his favour; and that we ſhould Worſhip him frequently, reverently, and heartily, and that according to his own will, and that we ſhould honour our Superiors, and love our Equals alſo, and do no wrong to any man, in Soul, Body, Friends, Name, State, or Chaſtity; but do as we would be done by.
9. That all men are Sinners, and every man for himſelf may know by experience, not only that he hath broke theſe Laws, but often and heinouſly broke them, yea, breaketh them every day.
10. That a very grievous puniſhment is due to them for theſe ſins.
11. That God being the Righteous Judge and Governour of the World, it beſeemeth him to do Juſtice on thoſe that ſo offend him, and to adjudge them to their deſerved miſery, except on ſome valuable Conſideration he forgive them.
12. That it is paſt their reach to diſcover of themſelves what ſuch a valuable Conſideration may be, or what God will accept of as ſufficient to be a ground for Remiſſion of this Sin and Puniſhment.
13. That it is paſt their own power to make any ſatisfaction, ſeeing all that they can do which is good, is but the remainder of their duty, (which yet is depraved by the daily mixture of Sin,) and all that they can ſuffer here, is but part of their deſert.
All this the light of Nature may ſhew them, as is evident by the clear deductions and inferences of Reaſon, and all this is Antecedent to any thing Evangelical.
But beſides all this, God's Providential dealings may teach them ſome things of another Nature, even concerning God's mercy, and their own Recovery. As particularly.
1. That God doth not deal with Mankind in general, or themſelves in particular according to their deſert. This they may find by his patience, and the multitude of mercies that they enjoy.
2. Nay, that he dealeth with them ſo much contrary to their deſert, as to give them abundance of precious mercies through all their lives, when they had deſerved the greateſt miſery.
3. That therefore God hath found out ſome ſufficient means, grounds or terms on which he both may and doth actually diſpenſe with the rigour of exact Juſtice.
4. That therefore their caſe is not utterly deſperate, and remedileſs.
5. That they cannot of themſelves diſcover what thoſe ſatisfactory grounds are, on which God ſo ſuſpendeth the rigour of Juſtice, and dealeth with them ſo contrary to their deſerving.
6. That therefore they ſhould uſe all poſſible means and induſtry for the fuller knowing of theſe great things, and therefore ſend to enquire of all others in the World, as far as is poſſible, who are likely to know more of them than they.
7. That they ſhould for the time to come repent unfeignedly of all their ſins, not only as they are hurtful to themſelves, but as againſt the publick Ruler of the World to whom they were ſo many ways obliged; and that for the time to come they ſhould to the utmoſt of their power ſin no more.
8. That they ought frequently and fervently to pray to God, both to reveal to them fully their Caſe, and his Will concerning their Recovery and Duty, and importunately day by day to beg mercy at his hands.
9. That all this muſt not be done in deſperation, but as a means to their own deliverance, and God is to be ſought and worſhiped by them as a merciful God, as having proved him ſo to be, and that the uſe of his means is not like to be in vain.
10. That … careful ſeeking, and diligent obedience they ſhould continue to the death, againſt all Temptations to the contrary.
All theſe Truths may thoſe come to know, by the uſe of Reaſon, from the Creatures, and Providences, and ſpecially their own experiences, who never heard of Chriſt or Scripture. And how much Socrates, Ariſtotle, Plato, Plotinus, Seneca, Cicero, Plutarch, &c. did know, may partly be ſeen in the Monuments of their Knowledge.
Prop. IX. All this Revelation is ſome part of the Law of Jeſus Chriſt, and ſo theſe Truths are diſcovered, and this light ſent by him as the Lord Redeemer of the World, or as Rector upon his Redemption Title. For all things being now delivered into his hands, and the whole frame of Government being laid on his ſhoulders, and built on his Redemption, even on Chriſt the head Corner Stone; the very moral Law now is his Law, and its obligation to obedience is his obligation; yea, the very Law of Works obligeth to puniſhment now, not as it was at firſt given, and remaineth in the hands of an offended unſatisfied Creator, but as it is ſuſpended and delivered up into the hands of the Satisfier or Redeemer, to remit wholly, or execute only, conditionally, as men ſhall receive or reject the grace of Redemption; ſo that as God ruleth among thoſe blindeſt of Heathens that yet know him not, ſo doth Chriſt Rule among them that know not him.
Prop. X. The Ten laſt Particulars before mentioned, which theſe men may know, are properly Goſpel Truths, for the Law of Works ſheweth nothing of Mercy contrary to deſert, nor of any hope of Recovery.
Object. But how can the meer light of Nature diſcern Goſpel Truths, without a ſupernatural Revelation?
Anſw. The Light of Nature is either Reaſon it ſelf, which is the Souls vi…ive faculty.
2. Or the External Light which in the nature of things ſhines forth.
3. Or the Species and Knowledge received by Reaſon through the mediation of this External Light. Alſo ſupernatural Revelation is,
1. Either the Rectitude of the Soul as a Recipient Power or Faculty, which was natural to Adam, and may be called ſupernatural to us, becauſe it is not born with us, and becauſe it is not wrought but by a ſupernatural efficient, though it be moſt natural to us, as a thing congruous to our Natures welfare, as health is to our Bodies.
2. Or it is the Objective Extrinſical Revelation by a ſupernatural way, and that either as diſtinct from that which ſhould have been according to the Tenor of the firſt Law, or from that which is ordinary by common Cauſes, tho' beyond the former.
3. Laſtly, it is taken for the actual efficient impreſſing of the Species on the Intellect by a ſupernatural Aſſiſting Power.
On theſe diſtinctions I Anſwer.
1. Natural Reaſon, or the Intellectual faculty is the recipient of all Revelations, natural, or ſupernatural.
2. There are many Objective Revelations ſupernatural, as being ſuch as according to the firſt Law of Nature would never have been manifeſted, which yet are not ſupernatural as Miracles are in oppoſition to a natural Cauſality in the way of Revealing. And ſo Rain, and Fruitful Seaſons, Health, Wealth, Deliverances, &c. are Mercies that come in a natural way of Cauſality, and yet they may teach a Sinner thoſe Truths which the meer Law of Nature never taught him; Mercies and ſuch Mercies given to thoſe that deſerve Miſery, and are obliged to extremity of Puniſhment by Law, do teach us that there is Remiſſion of Sin, and a way found out for the Relaxing the obligation that mens deſerts do not fall upon them. Theſe Providences therefore are ſo far ſupernatural, as being the clear effects of the Law of Grace, which relaxeth the obligation of the Law of Nature.
Prop. XI. It is not proper or fit to ſay, that [the Goſpel is Preached to theſe Heathens that never heard of Chriſt,] becauſe that the word [Goſpel] moſt properly ſignifieth the main heart and ſubſtance of it: viz The diſcovery of Chriſts Incarnation, Life, Death, Reſurrection, Aſcention, Dignity, Office, and the full New Covenant. But yet it may truly be ſaid, that ſome Goſpel Truths, and ſo ſome ſmall part of the Goſpel is revealed to theſe men; viz. the ten particulars forementioned. No doubt Paul Preached part of the Goſpel to the Heathens at Lyſtra, Acts 14. 7, 15. &c. when he mentioned Jeſus Chriſt, ver. 23. Heb. 4. 2, 3. It is ſaid that the Goſpel was Preached to the Jews in the Wilderneſs, who yet had little of that which now is the ſubſtance of our Creed about Chriſt.
Prop. XII. That Repentance which God requirerh now of all men (even them that never heard the Goſpel) is not a Helliſh, Judas-like deſpairing Repentance; (ſuch as was due according to the violated Law of works:) but it is a Repentance that is appointed as means toward recovery, and therefore hath a tendency to Salvation. Gods mercies lead to Repentance, but not to a deſpairing Repentance; for they contradict that. All the precepts of Repentance prove this, and the courſe of Gods dealings. And indeed, elſe all the remnants of Religion would be baniſhed out of the World. For deſpairing men will not Worſhip God, nor ſeek to pleaſe him, nor forbear ſinning; but will hate God and live like Devils, and ſin while they may, without voluntary reſtraint. All the Sacrifices that the Heathens offered, and all their Prayers and Conſcience of Sinning ſhewed that they apprehended God merciful and placable, and their caſe remediable. Hope did keep up all that remnant of Religion which all Nations of the World have maintained, which elſe had been extinguiſhed long ago, and Earth been like Hell.
Prop. XIII. Theſe Heathens do all of them receive ſome Grace which was purchaſed by the Blood of Chriſt, and there is a Natural aptitude in it as in other effects, to lead the enquirer to the knowledge of the cauſe and fountain, caeteris concurrentibus; Grace is Mercy contrary to Merit. Heathens have much Mercy contrary to Merit, therefore they have ſome Grace.
Now all ſuch Grace is inſeparable from ſome Revelation of Goſpel Truths: Nay, indeed it is a Revelation there of it ſelf.
Prop. XIV. Though Chriſt giveth not to theſe Heathens ſufficient Grace to believe in his name, yet he giveth them ſufficient Grace, or merciful aid to receive and obey thoſe (or ſome of thoſe) Truths fore-mentioned which he doth reveal to them, and ſo to come nearer to Chriſt than before they were. I have before ſhewed, that all men are far from Chriſt Naturally, and that they muſt be brought divers ſteps or degrees nearer him, before they are brought to the very act of Faith which unites men to him; ſpecially Heathens that are at the remoteſt diſtance. Alſo I have ſhewed that there is ſuch a thing as ſufficient Grace, not effectual as to the event; and that both from the example, of Adam, of the wicked now, and fot he Godly themſelves. I ſhall therefore now ſuppoſe what is already proved. I have ſhewed alſo, that though God thought it not meet to engage himſelf in Covenant with ſuch, nor to make any thing ſhort of true Faith, to be the condition of his Promiſe, yet he hath appointed means to others that yet have not Faith, which they are bound to uſe towards the getting of it; and he hath given them ſufficient encouragement to addreſs themſelves cheerfully and vigorouſly to the uſe of thoſe means, with hope to ſpeed. So that if they neglect them they are left without excuſe.
Prop. XV. It belongeth to Chriſt in drawing men towards Salvation by his Rectorſhip, to reveal-oft times ſome of the forementioned Goſpel Truths by way of preparation, and to draw men nearer him, before he reveal the full ſubſtance of his Covenant, or fully promulgate his Law. As the Sun ſendeth forth ſome light before it appeareth it ſelf at its riſing, which light yet comes from the ſame Sun: So doth the Goſpel oft-times.
Prop. XVI. Thoſe that have the forementioned truths revealed to them with hearing the Goſpel, are bound in all reaſon for the ſafety of their Souls, to uſe all poſſible diligence to make a fuller diſcovery; which is not likely that any Indians or others have done: Had they been as diligent in improving the truth received till they had been civilized, and then in ſending to all others for information where there was a probability of receiving information even as men are diligent in trading tedious Voyages for Merchandize and Worldly Gain, it's like there is no Nation under Heaven but might have had the Goſpel ere now.
Prop. XVII. If men will wilfully reject and abuſe that meaſure of light and help which they do injoy, which was ſufficient to that end whereto it was given. (to have brought them nearer Chriſt than they were:) And if they will not uſe the means for getting of the Goſpel, which they have ſufficient help to uſe; then it is apparently juſt with Chriſt; even as Rector according to the Law of Grace, to condemn ſuch men after he hath Died for them. And if his Death prove in vain, as to their Salvation, the fault is only in themſelves, and themſelves, ſhall they blame for ever. And this is the caſe of theſe men.
Prop. XVIII. Nay in this caſe the very Law of Grace, commanding Faith in Chriſt Crucified doth oblige theſe men remotely to the Duty, and to puniſhment for neglect of the Duty. For though a Law not promulgate cannot oblige, yet the Queſtion is, Who it was long of? Or, Who was the faulty cauſe that it was not Publiſhed? If the Law-giver, then it cannot oblige: But if it were the ſubject, then it doth actually, though remotely oblige. For no man is to receive benefit (ſaith the Civil Law) by his own fault. Who knows not that among us if a Man will lie in an Ale-Houſe and never come to hear the word, God will judge him guilty of being Ignorant of all the Truths which he might have there learnt? And of neglecting all the Duties which he might have been informed of? And if a man know ſome few preparatory Truths here, (as that he is a ſinner, and miſerable, and ought to ſeek out for remedy, and ſhould come to hear the word, and forſake his known ſin, and keep good company, &c.) and yet he deſpiſe or diſobey theſe, ſhall we ſay this Man was never bound to believe? I ſay, he is bound [remotely] that is, firſt to do ſome other Duties which tend towards the obtaining of the Goſpel; and then to believe: For the obligation to both Duties lyeth on him at once; but not an obligation to perform both Duties at once.
Object. But if they ſhould improve their degree of Light and ſufficient Grace, they have no certainty ty (becauſe no promiſe) that the Goſpel ſhall be given them.
Anſw. That's no excuſe as long as they have ſo full encouragement, as is before expreſſed. Should a man in danger of Death do nothing for his own ſafety without a certainty of ſucceſs? Should not the leaſt hope of probability (much more ſo high a probability) be enough to excite men to ſeek the ſaving of their own lives? Suppoſe a King having paſt an Act of Oblivion (upon a ranſom to that end) for a whole Nation of Traytors (as Ireland,) ſhould ſend his Herald to proclaim it to all: But to ſome of them he ſendeth before hand ſome inferior meſſenger, telling them in the Kings Name, that he is placable, and their caſe remediable, and he requires them to uſe certain means (as Submiſſion, Petition, Laying down Arms, &c.) and try what the King will do? If theſe men reject unthankfully this favour, and abuſe the meſſenger, and perſiſt in Rebellion, is it not juſt with the King to forbid the Herald, that he proclaim not to them the act of oblivion? And is it not long of themſelves if they never hear it, nor have any benefit by it? ſo is it in the preſent caſe. By the abuſe of ſufficient Grace to have come nearer Chriſt, do the Pagans forfeit all other fruits of his blood. So that Chriſt may truly be ſaid to have done his part even as Legiſlator; and to have promulgated his new Law among them, in that he did his part, and ſo it's promulgate moraliter vel Reputativè, though it was not actualiter & perfectè through their own fault. It is not long of Chriſt but of themſelves that it was not done fully, in that they ungratefully rejected his Precurſors or Harbingers that came before the Goſpel. Seeing they would not make uſe of the Twilight or Daybreak, Chriſt juſtly denieth them the Sun-Riſing.
Prop. XIX. It ſeems moſt probable that it was not only Adams firſt ſin that is imputable to his Poſterity, but that we are all ſtill guilty of all our Parents ſin to this Day; and that therefore God may juſtly deprive a whole Nation of the light of the Goſpel for their Progenitors ſins, and that not only according to the Law of Works, but even according to the Law of Grace.
I will not ſtand now on the proof of this, any further than to tell you;
1. That the ſame ſolid Arguments which prove the imputableneſs of Adams ſin, ſeem to me to prove this; and by denying this we overthrow the grounds of the Doctrine of the ſaid Imputation.
2. And that the Second Commandment, with all thoſe Examples of Gods deſtroying the Children with the Parents, and for their ſin, do ſeem fully to prove it; together with the practice of Godly men to humble themſelves for their Fathers Sins. Yet underſtand me thus, that though according to the Law of Works we are guilty of all our Parents Sins; yet the Law of Grace Promiſeth that no man ſhall be deſtroyed for them, who diſowneth them by true Repentance and taking a contrary courſe (in obedience) when he comes to Age. (This is the ſenſe of Ezek. 33. and 18.) And ſo the guilt is cut off, and the Child by the Covenant of Grace taken in with its Parents, and ſo is looked on as in his immediate Parents, and the ſin of former Parents forgiven him; though yet that guilt will return if when he comes to Age he ungratefully reject the mercy by renouncing the Covenant of Grace.
I do but propound this to Divines to conſider: For certainly if we prove all guilty of all our Parents Sins; it is ſad that the Church hath no better underſtood it, and that we have none almoſt that ever bewailed▪ acknowledged, or pray'd for Remiſſion of ſuch a Guilt; nor any Miniſters that ever acquainted them with it (yet Urſine and ſome few I find make it doubtful) yet here is no ground for their objection, who ſay, that then for the Sin of Cain or Cham, God may deſtroy all their preſent Poſterity.
To which I Anſwer.
1. According to the Law of Works, he may.
2. According to the Law of Grace, if there have been no Godly intermediate Progenitors. (which is falſe or improbable.)
3. Or if the Children prove wicked and rebellious themſelves, God may bring on that Generation the Evlis deſerved by the foregoing. Yet is there a great difference in degree between guilt from Progenitors, and guilt from our own Perſonal voluntary Actions; and therefore God never imputeth the former where men are perſonally obedient and penitent; but lays it as an addition to their perſonal guilt, on the Impenitent and Diſobedient.
Prop. XX. I cannot find in Scripture where it is clearly revealed to us, on what terms God will Judge thoſe that heard not of Chriſt. In general we find that he will judge them according to their uſage of the Talents of Mercy received, and not according to the rigour of the Law of works as it ſtands alone; but particularly how God will proceed with them, or whether any Heathen be ever ſaved? I cannot find that he hath revealed. For indeed it doth not concern us to know it. I dare not ſay that any of them (Socrates, Seneca, Plato, &c.) are ſaved: Nor dare I ſay that I am certain they are not: They that are certain let them be thankful for their knowledge, and not be angry with me for confeſſing my Ignorance. And I hope they will diſtinguiſh between Ignorance and Error, and therefore not charge me with Error in this. It ſeems to me that theſe men being not under any conditional Promiſe of Life, (for Faith is the condition) therefore they cannot lay claim to Salvation by the Tenour of the Covenant. (Though ſome think that the Promiſe of Pardon and Life to them that Repent may give them an intereſt:) But yet God is not engaged to the contrary, but dealeth Arbitrarily with them, and therefore we cannot know his dealings particularly and fully herein.
Prop. XXI. Thoſe Scriptures that ſpeak of the neceſſity of Chriſt to mans Salvation (for ſatisfying Juſtice) do plainly extend it to all men in the World, but thoſe that ſpeak of the neceſſity of believing ſeem to limit it to them that hear the Goſpel, or might have heard it but for their own fault. It is true of all men, that there is no other name given under Heaven by which they can be ſaved, but the Name of Jeſus: There is no Remiſſion but by his Blood, nor Acceptance with God but for the ſake of his Satisfaction and Merits. But it may be obſerved from the Context, that when it is ſaid [He that believeth not ſhall be Damned] it is plainly fore-implyed, that they are ſuch as are called to believe. It hath the Nature of a threatning and therefore preſuppoſeth the ſin of Unbelief, and that it be not meer Negative Unbelief, but Privative; and that ſuppoſeth the duty of believing, and that ſuppoſeth the command conſtituting the Duty, and that ſuppoſeth Natural Power▪ in Man, (though not Moral) and the Natural poſſibility of obeying. Peruſe each particular Text of this Nature and you will find this true.
Prop. XXII. Perſonal Believing was never commanded to Infants or Ideots, nor required as neceſſary to their Salvation.
Prop. XXIII. The ſame Faith which is now among us of abſolute neceſſity to our Juſtification and Salvation, was not ſo to thoſe before Chriſt; therefore it is not per ſe of abſolute neceſſity to Juſtification by Chriſt: Therefore if God ſo pleaſe, thoſe that hear not the Goſpel may be Juſtified without that Faith which to us is neceſſary. If we believe not that Jeſus is the Chriſt we ſhall Die in our ſins. But this was not neceſſary to the Jews before Chriſts coming: Nay, it appears by divers paſſages in the Goſpel, that Chriſts own Twelve Apoſtles after they had long heard his Teaching, and ſeen his Miracles▪ did not believe that Chriſt ſhould be put to Death, and be made a Sacrifice for Sin; much leſs his Reſurrection, &c. And how unlikely is it then that all the true believers of the World long before ſhould believe this? (However ſome Prophets might diſcern much of it.) Do but well peruſe every example of believing in, Heb. 11. and ſee what Faith it was that then ſaved them. Yet to think that the ſame would ſave us now, were a deſperate miſtake.
Prop. XXIV. God can if he pleaſe pardon and ſave men for the ſake of Chriſts ſatiſfaction, without letting them once know that Chriſt ſatisfied for them, elſe he cannot ſave an Infant or an Ideot. Some Divines (as Twiſſe, &c.) are ſo bold as to ſay, that God could have pardoned Sin without Chriſts ſatiſfaction: I dare not ſay ſo: But methinks the ſame men ſhould never make mans knowledge or belief of Chriſts ſatisfaction, to be abſolutely neceſſary to Salvation, if the ſatisfaction it ſelf be not: Dare any ſay, [My own Faith was more neceſſary than Chriſts Death? I could have been ſaved without Chriſt, but▪ not without Faith.] God could have forgiven men abſolutely if he would, or elſe have made ſome other condition, when once his Juſtice was ſatiſfied: And therefore we cannot conclude that this is the condition to any further than Scripture ſaith ſo.
Prop. XXV. Yet is Repentance, Belief in God, Love to him, and ſincere Obedience, of Natural neceſſity. For God cannot be enjoyed in Glory but by theſe Graces; nor as a Juſt Rector can he ſave them that love him not, and that Rebel againſt him.
Prop. XXVI. Thoſe who think it poſſible for a Socrates, Seneca, &c. to be ſaved, (or one that never heard the Goſpel) do not hereby equal Heatheniſm with Chriſtianity, nor make our Religion needleſs: For they,
1. Make their Salvation leſs certain, and ours moſt certain.
2. And their Salvation moſt difficult (as for a man to hit a narrow way in the dark;) and ours incomparably more eaſie (as for a man to hit the right way by day-light.)
3. And that therefore they are very few of them that are Saved; but Multitudes with us.
4. That their Glory ſhall be leſſer (as his that improved the two Talents;) and ours greater, (as his that improved the ten:) Beſides many more differences.
Prop. XXVII. If all the Heathen be Damned, though their loſs will be materially equal with ours, yet formally as a privation (for they were never in our capacity of Glory;) and their poena ſenſus, will not be near equal to ours either materially or formally. For their Conſciences will never torment them for the refuſal of Chriſt revealed, and Heaven offered to them, or any other ſins which they were not capable of committing. Nay, if it were true that ſome teach, that they had no Goſpel Mercy or Grace given or offered to them, nor any ſatisfaction ever made for them by Chriſt, then ſhould they eſcape all the ſorer puniſhment of the new Law, and never ſuffer at all for Abuſe of that mercy, or rejecting a Redeemer, or any fruit of his ſatisfaction which he made for them. And this would be an eaſie Hell in compariſon of theirs that refuſe Chriſt offered them.
Prop. XXVIII. We muſt in all our Controverſies try the Minus nota pro notiora & minus certa per certiora, & non contra: We muſt reduce uncertainties to certainties, and dark points, to clear ones; and not certainties to uncertainties. Seeing therefore it hath pleaſed God to leave his final dealing with Pagans (that hear not the Goſpel,) Ideots and Infants, ſo uncertain and dark, the Controverſy of Univerſal Redemption is not to be tryed hereby, nor all the plain Scripture for it, to be reduced to the uncertainties herein.
So much to this Argument.
Let the Reader note, that ſince the writing of this, I am clearer than I was then in the aſſurance of this Truth, that the Covenant or Law of Grace, as it is the Rule of Duty and Retribution; was made with all Mankind in the firſt Edition, in Adam and Noah; and is not repealed to any that have not the ſecond Edition (in the Goſpel) but the reſt of the World are ſtill under it.
When I had gone thus far, Dalleus's Defence of Univerſal Redemption, and Grace came out with Blondels Preface, where are ſo great a number of Witneſſes cited of all Ages, that I not only ſtopt my work but caſt away a multitude of Teſtimonies which I had collected, even of Engliſh Anti-Arminians; ſuch as Davenant, Ward, Hall, Carlton, Rob. Abbots Biſhop of Salisbury, Dr. Preſton, Whately, Will. Fenner, Ezek. Culverwel, and many ſuch.