Letter Concerning the Salvability of the Heathen, Letter

Letter Concerning the Salvability of the Heathen · Letter

A LETTER TO George Keith, CONCERNING The Salvability of the Heathen.

Together with A Teſtimony to the ſame Doctrine, as Long held, and not Newly taken up, out of ſeveral former Books of him that writ it.

By his Reſpectful Neighbour, J.H.

If therefore the Doctrine of Chriſt hath demonſtrated to all Nations the ſame God, whom the Ancients, even before Moſes, have ſerved, there is no doubt but that we are made Partakers with them of the ſame Divine Worſhip; and having moreover the ſame common Religion, it is manifeſt that we ſhall likewiſe enjoy the ſame Bleſſedneſs, or Benediction. Euſebius de Demonſtratione Evangelii. L. 1. C. 5.

London Printed, and Sold by the Bookſellers of London and Weſtminſter, 1700.

p. 3A Letter to George Keith, &c.

Mr. George Keith,

UNderſtanding that you came to live near me, I was willing to be acquainted with you, as a Perſon learned, and whoſe Converſe is profitable; but I am ſorry to find you ſo engaged, and hot in your Opinion (though Zeal in a good Cauſe is commendable) that you cannot let another differ from you without Anger; when, if he be angry too, whom you differ from, there muſt be Contention: Which is to be avoided, by a prudent Man. Prov. 17.14.

Look, you George, You and I do believe a Salvability for ſome Heathen: You and I, for all that, do believe, That no Man is, was, or ever can be ſaved, but through the Name Mediation, or Redemption of Jeſus Chriſt; neither of us are Deiſts therefore, but both Chriſtians. You proceed further, and ſay, That no Man ever was, is, or can be ſaved, but by Faith in Jeſus Chriſt, and the knowledge of him Crucified, and Riſen again. Here I muſt differ from you; for though Redemption be Univerſal, and it is true, That no Man ever could, or can be ſaved without the Benefit thereof: Yet muſt we not make the Redemption of Chriſt, or the Benefit of his Death, and our Knowledge of it, to be Commenſurate. God forbid it ſhould be ſo, for then indeed no Heathen could be ſaved.

In your Truth Advanced, p. 40. you very candidly declare, That to conclude all Gentiles, however diligent they have been, to live up to their Illumination, to be finally and irrecoverably Lost and Damned, is a raſh and uncharitable Opinion: And in the p. 4ſame page, you ſay, I do poſitively affirm, according to the Scriptures, That Eternal Salvation is to be had only through Faith and Knowledge of Chriſt crucified, and raiſed again. This is to maintain two things, inconſiſtent with one another: And here I ask'd you therefore, how you could make out the Myſtery? And you anſwered me, That you had three ways to do it; Two of them you expreſſed, but becauſe they were to me unſatisfactory, I can remember neither; and the third, upon which you lay'd moſt ſtreſs, you would not deliver, thinking me at preſent not like to receive it. I very much deſire to know what that reſerve was; but what you have in your Book, and in the ſame Page, I ſee. Though God giveth this Knowledge and Faith (ſay you) ordinarily, by preaching and reading the Scriptures, yet I nothing doubt, but that God hath inwardly Revealed it to divers without.

I cannot but remember, upon this, what you told me, That when W.P. put this Queſtion to you, and preſſed you with it, as unanſwerable, asking you, how you could hold any Heathen to be ſaved, ſeeing you do maintain, that a Faith in Chriſt without, is neceſſary to Salvation? You anſwered him, That the Light within is ſufficient for the Revelation. When you told me this, I could not but commend it, as a preſent ingenious Repartee, ad hominem, or to a Quaker; but that is no anſwer to me, or any other Man, that is no Quaker; nor fit for you to own, as good; for then it renders you ſtill to be one of them, who take Enthuſiaſm for your Guide. W.P. would never have declared you an Apoſtate, over the Head of you, for this ſaying, That you nothing doubt, but God doth inwardly Reveal whatſoever is of neceſſity to be believed, without Preaching or Reading: Whereas I, for my part, am ſo far from an aſſent to you, that I am perſwaded to the contrary, by thoſe expreſs words of the Apoſtle, How ſhall they believe in him, of whom they have not heard? And how ſhall they hear without a Preacher? Rom. 10.14.

We read in the Acts of the Eunuch, that Man of Authority, a Proſelyte, reading in Iſaiah, Philip asks him, Underſtandeſt thou what thou readeſt? And he anſwered, How can I, except ſome Man p. 5ſhould guide me? Acts 8.31. From whence we may ſee, that though the Prophets ſpeak of Chriſt in many places (and in none more amply than in this) yet the Readers underſtood them not, nor indeed could they; the Underſtanding being reſerved till the time of the Apoſtles, who had the Spirit (with-held till Chriſt was Glorified, John 7.39.) to enlighten them with that Knowledge, which they were to communicate to us.

The Knowledge of Chriſt, and Faith in him, is indeed a Treaſure; and thoſe Riches of the Goſpel, which, as to the times before, were unſearchable; for it was to them a Treaſure in the Field, Hid (in thoſe Ages) till Found by the Apoſtles, through the Revelation thereof by the Spirit, for the Publication of the ſame to the World. And this is to be noted, for a matter exceeding remarkable, That though God had declared to Abraham, that in his Seed all Nations ſhould be bleſſed; whereby the Goſpel is ſaid to be Preached to him, Gal. 3.8. Yet was the Preaching the ſame by Peter to the Gentiles ſuch a ſtrange thing, to them who were of the Circumciſion, that they contended with him for going to the Uncircumciſed, as what ought not to be done, until Peter rehearſed from the beginning, and expounded in order to them, the Viſions that he and Cornelius had, and how the Holy Ghoſt fell upon them before he Baptized them; which put them to ſilence, ſo that they held their peace, and glorified God, ſaying, Then hath God alſo unto the Gentiles granted Repentance unto Life, Acts 11.18. This was the thing they wondered at; this the Myſtery hid from them, (the Apoſtle ſo calls it) though Preached ſo long ago to their Father Abraham himſelf, That the Gentiles ſhould be fellow Heirs, and of the ſame Body, and partakers of his Promiſe in Chriſt by the Goſpel. Epheſ. 3.6.

I deny not therefore but the Old Teſtament▪ Scripture ſpeaks of Chriſt, and that ſo fully, as to his Perſon, his Office, his States of Humiliation and Exaltation, that Christ, in his appearing to the two Diſciples going to Emmaus, did ſhew them, how Moſes, and all the Prophets, ſpeaking concerning him, fore-told that he was to ſuffer, and ſo to enter into his Glory, Luke 24.26. St. Peter likewiſe preaches the ſame, That unto him p. 6gave all the Prophets witneſs; collecting from thence, that through his Name, whoſoever believes in him ſhall receive Remiſſion of Sins, Acts 10.43. Nevertheleſs, it is very manifeſt, that the Jews underſtood not theſe things, propheſied of Him; nor yet the Prophets that propheſied them; ſeeing they miniſtred thoſe things (ſays the Apoſtle) not to themſelves, but to us, which are reported by them that preach the Goſpel, (1 Pet. 1.12.) and therefore he hath it before, That they propheſied of the Grace which ſhould come, or was to come, and not then come, (v. 10.) St. Paul accordingly lets the Romans underſtand, (Rom. 16.25, 26.) how the Goſpel therefore was mainly a Revelation of the Myſtery which was kept ſecret ſince the World began, that now is made manifeſt, and by the Scriptures of the Prophets, according to the Commandment of the Everlaſting God, made known to all Nations for the Obedience of Faith: That is as much as to ſay, God by his Spirit hath opened thoſe Prophecies to theſe firſt Preachers, commanding them to Reveal the ſame to the World, for Confirmation of what Chriſt ſaid and did, ſuffer'd, and roſe again; they being ſuch as abode with him, as Eye and Ear-Witneſſes of the ſame. For which cauſe (ſays he again, Epheſ. 3.1, 2, 3, 4, 5, 6.). I Paul, the Priſoner of Jeſus Chriſt for you Gentiles; if you have heard of the Diſpenſation of the Grace of God, which is given me to youward; how that by Revelation, he made known unto me the Myſtery,—which in other Ages was not made known to the Sons of Men, as it is now revealed to his holy Apostles and Prophets by the Spirit. The Knowledge of Chriſt dying, and riſen again, as now revealed by the Goſpel, that is, as dying for our Sins, and riſing again for our Justification; with the Application thereof, by Faith, we ſee plainly, was a Mystery, and not made known to the Sons of Men, till the times of the Apostles. It appears therefore, that the Redemption of Chriſt, and Benefits of his Death and Reſurrection, muſt be of larger extent▪ than the Knowledge of him; for elſe, no Man in the World, till Faith came, till Chriſt, and the Goſpel came, could (as is ſaid before) have been ſaved.

As for the Diſtinction here, which you uſed, of an Implicit and Explicit Faith, or Knowledge of Chriſt; I count it p. 7but a yielding the Cauſe: For when we ſay, The Benefit of Chriſt's Redemption, and the Knowledge of Him, or Faith in Him, are not Commenſurate; we mean it, of ſuch a Kowledge of him, or Faith, as is now preached by the Goſpel; that is, that Explicit Knowledge as was revealed by the Spirit to the Apoſtles, and by them made known, and ſo required of us, as neceſſary to our Salvation. And if this be granted, that ſuch an Explicit Knowledge of Chriſt, and Faith in him, is not of the ſame Extent (Neceſſitate medii) with our Benefit by him, the Point is obtained: If you will not grant it, the matter is enforced, or proved, by this Text. A bare Implicit Knowledge of the Meſſiah to come, without an Explicit Knowledge of his Death and Reſurrection, as now revealed, is a thing that could be of no more avail, to the Salvation of the Jews, than the Faith of a Gentile, only in God's Mercy, upon his Repentance (which we ſee the Ninevites had) without the Knowledge of Chriſt at all; and if either the one or the other had Repentance unto Life wrought upon their Hearts, by the Spirit of God (which is f…ee to operate where he will, for the Wind bloweth where it listeth, Chriſt himſelf ſays) they were accepted only through the Satisfaction and Merits of our Redeemer; whereof indeed they were both a-like Ignorant; this being the Mystery of the Goſpel, yet hid from the Sons of Men.

I muſt confeſs, when I ask'd you, Whether you did, or could really believe, that every Jew and Heathen that ever was ſaved (allowing the Salvability of ſuch) had a Faith in Chriſt's dying and riſing? And you ſaid, You did verily believe ſo. I wonder'd at it, and told you, I lik'd you the better, as being a Man of a ſtronger Faith than I, who can believe no ſuch thing, if I would never ſo fain. On the contrary, I do believe, that there never was any Man in the World, that had the Knowledge of Chriſt, Dying for his Sins, and Riſing again for his Justification, ſo as to make Application of it to his own Soul, by Faith, as is required now of us under the Goſpel, until the Prophecies, which the Jews had, were accompliſhed by Him; that is, till after his Death and Reſurrection. We are ſure the Apoſtles knew nothing of his p. 8Death and Reſurrection (and conſequently of his Satisfaction and Merit thereby) though Chriſt did more than once tell them of it; for indeed they were not yet under that Diſpenſation, as they ſhould believe it. And when the Diſciples undeſtood nothing thereof, for all the Scriptures, how can you believe that others did, or could underſtand their Meaning, before theſe Scriptures were fulfilled?

You ask (in your Book) Who taught Abraham, Job, our firſt Parents, but God and Chriſt, by the Holy Spirit in their Hearts? I ſay the like, as to any good man that ever was among the Heathen, That it was God by his Spirit that wrought that Good in him, as in us. But I ſay alſo, that God did teach them, every one of them (the one as well as the other) ſo much, in their day, as was neceſſary to their Salvation, by ſuch way and means as he thought beſt. But ſuch a Faith and Knowledge of Chriſt, as is neceſſary to the Salvation of a Chriſtian (that is, one to whom the Goſpel is preached and received) I do by no means believe to be neceſſary to the Salvation of every Man on the Earth, that is, or ever was, ſaved; no, nor to any one of thoſe that lived before Chriſt came.

We read in John, when Chriſt was going from his Diſciples, and from the World, to his Father, he has theſe remarkable words: Ye believe in God, believe alſo in me, John 14.1. Under that Diſpenſation the Jews and the Diſciples were, before the Chriſtian Diſpenſation was opened; they were to have Faith in God, and to put their whole truſt in him; and it was that Faith, by which the Juſt Man was to Live. Hab. 2.4. But the Diſpenſation was coming on, and is now come, when we muſt believe alſo in Chriſt. It was Life Eternal for the Jews to know God, the God of Abraham, to be the only true God, and to live in the Acknowledgment and Service of him: But now we are to know Jeſus Chriſt alſo, and believe in Him whom he hath ſent, John 17.3. & 6.29. In both places, note the word Sent, which was not of neceſſity to Salvation therefore, before he was ſent.

When Chriſt had finiſhed the Work of our Redemption, by his Death on the Croſs, and Riſen again, he enter'd into p. 9that Kingdom, which John and He Preached, was at hand. All Power is given me, (ſaith he) in Heaven and Earth; Go and Diſciple all Nations. The Jews were under a Theocracy, and ſo God's People: It pleaſed him now to have that Kingdom enlarged, and the Gentiles brought into it, and to commit it to his Son; ſo that the Church in the Wilderneſs is now Catholick, a Church over the World; and the Law by which it is governed, is the ſame as was on foot ſince Adam fell; but under a diverſe Diſpenſation, Adminiſtration or Edition. Upon this account do we read of Cornelius, a devout Servant of God, though a Roman, Gentile, or Heathen, is commanded to ſend for Peter, to Preach to him the Goſpel, which is the Scepter of Chriſt's Kingdom, and by Baptiſm, to receive his Allegiance, and declare him a Subject. From which Inſtance there is one Objection that by many is urged againſt the Salvability of any Heathen. If Cornelius (ſay they) could have been ſaved without an explicit Knowledge of, and Faith in Chriſt, Dying for his Sins, and Riſing again for his Reſurrection, this need not have been done. They urge beſides, the Angel's ſpeech, That Peter ſhould tell him ſuch words whereby He and his Houſehold ſhould be ſaved: But this is indeed ſtanding on Words, more than Things: It was fit, it was meet, that ſo eminent a worthy Servant of God, as this, ſhould be choſen out, to be firſt brought in, for a leading Example to other Gentiles, at the opening the Goſpel Diſpenſation. It is to be more throughly conſidered, that ſince it pleaſed God, that this Covenant of Grace, which is the Covenant of Life and Salvation for Mankind; according to which, every Man and Woman ſhall Live or Dye, as they perform, or not perform, the condition thereof, ſhould have a diverſe Adminiſtration; we cannot but think it to be advantageous for any Man, to be brought under that Administration thereof, that is moſt perfect; and ſuch being this of the Goſpel, Cornelius hath his gracious call into it.

Not that Cornelius was out of a ſtate of Grace and Salvation before, for it is plain that he was a Man that feared God, a Devout Man, his Prayer heard and accepted of God, which no Man can be but in the beloved, or through Chriſt's Satisfaction p. 10and Merits; and ſuch an acceptance, is an acceptance unto Life and Salvation. To ſay he was accepted, but not juſtified, is to ſpeak without Book, and with prejudice: I am ſatisfied to the contrary; and if you are not, I pray what think you of the Diſciples? I hope you believe that Peter, James, and John, Nathaniel and the reſt, were in a ſtate of Salvation, while under the Jews Adminiſtration, and underſtood not the Scriptures (as is ſaid before) nor Chriſt hmſelf, when he ſpake of his Death and Reſurrection; and could have no Faith in him Dying for their Sins, and Riſing again for their Juſtification then, as they had afterwards, when accompliſhed. Well, conſider it then, Cornelius is one that fears God, and worketh Righteouſneſs; and performing the condition of the Covenant of Life, he is in a ſtate of Salvation, according to that Adminiſtration of it, as the whole World is under: The Diſciples likewiſe fear God, and work Righteouſneſs, and are in a ſtate of Salvation, according to the Jewiſh Adminiſtration; they both being in ſuch a ſtate; Cornelius hears Peter Preaching, and believes in Jeſus Chriſt, lives up to the Goſpel, and is now in a ſtate of Salvation, according to the Covenant under the Chriſtian Adminiſtration: The Diſciples likewiſe Preach themſelves, and they believe and live according as they Preach, and are in the ſame condition. What inconſiſtency is there here, but that the ſame Perſons may be in a ſtate of Grace, under one Adminiſtration of the Covenant, and under the other, when they are called from one into the other? Abraham is called out of his Country, and he obeyeth; God promiſes to make him a Nation, which ſhall inherit Canaan: He believes God, and his Faith is imputed for Righteouſneſs: After this God appeared, and makes a Covenant with him, and requires Circumciſion: Will any ſay here? What need is there of this, ſeeing Abraham was in a juſtified State already? No, indeed there was no need of this for that end; but it is God's Will, that though Abraham is a Man that walked before God, and was Perfect, that is, Evangelically, and ſo in a ſaved State; yet becauſe here is a new Adminiſtration of the Covenant to be ſet up, it is the Command of God alone, is both the Rule and Reaſon for the doing. As for the Good and Benefit he ſhall p. 11have by it, Abraham is to be aſſured of that, ſeeing God who is good, and doth good, thought it good to be done. Abraham believes, and goes out of his Country, and is thereby juſtified: Abraham believes, and receives Circumciſion, and is thereby juſtified: Abraham believes, and Offers up his Son Iſaac, and is thereby juſtified: He received Circumciſion, as a Seal of the Righteouſneſs of that Faith which he had, when he was Uncircumciſed: He is juſtified by the Obedience of Faith, in doing all, and his Juſtification by one, is no impediment to his being juſtified alſo by the other.

The Angel's telling Cornelius, That he ſhall bear words whereby he ſhall be ſaved, is no more than Paul's ſaying, That the Goſpel is the Power of God, to the Salvation of all that believe; which is true, whether the Believer was in a State of Grace already or no; whether he be a Jew or Gentile; whether Cornelius, or the Diſciples themſelves of the Lord Jeſus.

If this be ſo, that a Heathen may be ſaved, you may ſay, Then is his Condition eaſier, and his State better, than that of the Jew or Chriſtian: I Anſwer, This is not only Falſe, becauſe the Condition of Salvation (to walk before God, and be Perfect) being the ſame to all; So much the leſſer means that one hath thereunto, muſt needs make it to be ſo much the harder: But it is alſo Profane to ſay ſo, becauſe the Apoſtle to the Romans is expreſs, that the Advantage of the Jew is much every way above the Gentile, Rom. 3.1, 2. And to the Hebrews he is expreſs, That we Chriſtians have a better Covenant than the Jew, Heb. 8.6. The first and ſecond Covenant he ſpeaks of there, are nothing but the two Adminiſtrations of the Covenant of Grace (the ſame in Subſtance, ſay our Divines) in regard to the Jews, which preceded, and then to us Chriſtians. If you will ask wherein the ſecond Adminiſtration is better than the first, conſult the common place of our Divines; That I fix upon, as the reſult of them all, is, that theſe new Adminiſtrations did ſtill afford more Means and Inducement to the bringing up their Hearts unto the terms of the Covenant of Life it ſelf, by which it was only, that any were, or could be Saved. No doubt but there was more wrought on of the Jewiſh Nation, having p. 12the advantage of the Oracles of God; and among us that have a fuller Revelation, (in regard to our Saviour) to come up to a ſincere walking before God (which are the terms, and the ſame I ſay to all) than among the Heathen who are without them.

There is one thing remains, which I remember you offered, that requires ſome more large Conſiderations, and it is this, That though you were willing to allow that ſome Heathen may be ſaved, you deny it to be by Covenant, but only uncovenanted Mercy; and you cited the Biſhop of Salisbury for it. That excellent Perſon, Biſhop Burnet, in his Expoſition of the Eighteenth Article of the Church, which pronounces an Anathema to them that hold any Man may be ſaved by the Law, or Sect he Profeſſeth, unleſs he be a Chriſtian (which ſeems to be the ſenſe of the Article) diſtinguiſhes between the word, By and In. To be ſaved by a Law or Sect (ſaith he) ſignifies, that by the Virtue of that Law, or Sect, ſuch Men as follow it may be ſaved: Whereas, to be ſaved in a Law, or Sect, imports only, that God may extend his Compaſſion to Men that are engaged in a falſe Religion. And this he appears to own, as not condemned by the Article. The ingenuous Biſhop proceeds; And ſeeing Faith in Chriſt is in the Goſpel required, as neceſſary to Salvation, there is no queſtion, he ſays, to be made, but that thoſe that have the Goſpel preached to them, and believe not in him, muſt be Damned: The difficuly is only concerning thoſe who never heard of the Chriſtian Religion. Here then the Biſhop diſtinguiſhes again of Men in the Law, and without the Law, in the words of the Apoſtle, that is between the Jew and Gentile, Chriſtian and Heathen; and for the laſt, though they have not the Law written, they have it in their Hearts, and ſhall be judged according to their Conſciences. This is fair; but ſeeing Pardon of Sin is limited (as he ſpeaks) to believing in Chriſt, and Salvation is only through Chriſt's Name, according to Scripture; he diſtinguiſhes again thus: It is on the account of the Death (or Sacrifice) of Chriſt, that Men are Pardoned or Saved, but it … not ſo plainly …aid, that no Man can be ſaved, unleſs he hath an …p…icit Know…g… o… …, together with a belief of it. That is in p. 13effect the ſame I ſaid before, that the Redemption we have by Chriſt, and the Knowledge of him, is not to be reckoned Commenſurate; yet it is but unwarily ſaid of him (or too warily, as one that is in the Water, and feels not a bottom for his feet) that Pardon of Sin is poſitively limited to believing in Chriſt, and thereupon to be forced to mince the matter thus [It is not ſo plainly ſaid] in the words fore-going: Whereas, Pardon of Sin is limited to a believer in Chriſt only, as to ſuch as have had a Preacher, as is before underſtood by himſelf: But the explicit Knowledge of Chriſt, as the Goſpel reveals him, is not at all required of an Heathen Man, nor of any Man, as of neceſſity to Salvation before Chriſt came. Upon this ſuppoſition then, that this is not ſo clearly ſaid in Scripture, as the other; he comes to another Diſtinction, which he ſays, is to be made, as that which will clear the matter, and all difficulties in it.

A great difference (ſays he, I will cite all his words) is to be made between a Foederal certainty of Salvation, ſecured by the Promiſes of God, and of this new Covenant in Chriſt Jeſus; and the extent to which the Goodneſs and Mercy of God may go. None are in a Foederal State of Salvation, but Chriſtians: To them is given the Covenant of Grace, and to them the Promiſes of God are made and offered, ſo that they have a certainty of it, upon their performing thoſe Conditions that are put in the Promiſes: All others are out of this Promiſe, to whom the Tydings of it were never brought. In this which is ſaid by this worthy Biſhop, there is thus much of Truth to be acknowledged and noted, That no Heathen or Jew under their Diſpenſations, had, or could have, ſuch certainty upon their turning to God (ſo as to draw near to him in full aſſurance of Faith) that they ſhould be accepted and ſaved, as Chriſtians have, or may have upon the Revelation of Jeſus Chriſt; and for that reaſon, if there were no other, the Diſpenſation the Chriſtian is under, is better than that of the Jew or Heathen, to reflect again on your Objection before. But to ſpeak more fully to this matter otherwiſe, I think fit to remember the Doctrine commonly received (I ſuppoſe, even by you, and the Biſhop, if it be not out of your Minds.) There is a double Covenant, the Covenant p. 14of Works, and the Covenant of Grace. The Covenant of Works was made with Adam, in Innoceney, which he broke, and none can keep, to be ſaved by it: There is therefore the Covenant of Grace, which was made with Adam faln, in the Promiſe of the Seed of the Woman, that is, of a Redeemer, and of Salvation, upon the terms of it. There is a Government conſequently ariſes to God, from the right of Redemption, and that muſt be by this Law, or Covenant, ſeeing the other is of impoſſible performance. There is no Government but by a Law, and that muſt be ſuch as the Subject is in a capacity of reward by the keeping, as of puniſhment by the breaking it, or elſe it is not righteous and meet. There is a diverſe Adminiſtration therefore of this Covenant, or Law of Grace, according to the Revelation God hath made of his Will to the Sons of Men. What God reveals as his Will, muſt be believed and obeyed. Under the Adminiſtration of this Covenant to us Chriſtians, God's whole deſign of Redeeming and Saving us by his Son, is fully revealed, and accordingly a Faith in him dying for our Sins, and riſing again for our Juſtification, is required of us, as neceſſary to our Salvation: Under the Jewiſh Diſpenſation they believed a Meſſiah to come, and ſome Deliverance by Worldly Pomp and Conqueſt (Acts 1.6.) but as for the Salvation of their Souls, by his dying for them (or making Satisfaction to God for their Sins, by the Sacrifice of himſelf on the Croſs) they underſtood nothing, as appears by the Diſciples aforeſaid, Then he took the Twelve, and ſaid unto them, Behold we go up to Jeruſalem, and all things that are written by the Prophets, concerning the Son of Man, ſhall be accompliſhed: They ſhall put him to Death, and the third Day he ſhall riſe again. And they underſtood not theſe things, and this ſaying was hid from them, neither knew they the things which were ſpoken. Likewiſe, it appears as much by their Rulers and Chiefeſt among them, For they that dwell at Jeruſalem, and their Rulers, becauſe they knew him not, nor yet the Voice of the Prophets, which are read every Sabbath day, they have fulfilled them, in condemning him. As for the Ancients, before Abraham and Moſes, what Revelation they had of God's Will, Who can tell? A Law they had written in their Hearts, p. 15which proves a Lawgiver, and they had Tradition: They believed a God, and that he was gracious to forgive the Sinner upon his Repentance, as appears by their Sacrifices; and that if they lived uprightly, it ſhould be well with them. Now if upon this, it pleaſed God to chooſe any one of them, as he did Abraham, when he was an Idolater, in Ur of the Caldees, and by his Spirit gave him an inward and effectual Call, by ſtirring him up to lay hold on God, and his Covenant, in a deſire and endeavour to walk up to his Light within, or Knowledge he hath attained, with Sincerity of Heart and Life, which is performing the Condition of the Covenant of Grace, according to the Diſpenſation he is under; although ſuch a Man does not know upon what account Sin is expiated, God reconciled, and the Sinner ſaved; yet is it certain, that this Man's Sins are pardoned, God reconciled to him, and his Soul in a State of Salvation, as well as the Chriſtians, who hath the Explicit Knowledge of Chriſt's Death and Reſurrection; and that is, upon the ſame account as his, even through the Blood of the Everlaſting Covenant; to wit, through the Covenant of Grace, preached and purchaſed for us by his Blood, the Death, Satisfaction, Mediation, Redemption of Chriſt Jeſus; ſo that if any held, or are willing to hold, a Salvability for the Heathen, and yet deny their Salvaon by Covenant, but by an uncovenanted Miraculous Mercy, they do but trip in plain Ground; upholding a Doctrine that is Good and Generous, but without its Foundation: For there is no Way, nor ever was, but one Way (which is this, by the Covenant of Grace, procured for us by Chriſt) of Salvation to any Mortal under Heaven.

As for them whom God hath left in Darkneſs (ſays the Biſhop, intending all the Heathen) they are certainly out of Covenant, out of thoſe Promiſes and Declarations that are made in it; ſo that they have no foederal Right to be ſaved; neither can we affirm, that they ſhall be ſaved. This, I muſt needs ſay, I take to be ſpoken without ſecond Thoughts; and I like nothing ſo inconſiderate, though in this excellent Perſon. There is no Man coming into the World ſo left in Darkneſs, but he hath a Light within, which if he lives up to, he is one of God's People, ſays p. 16the Quaker. There is no Man in the Earth, that loves God ſincerely, I ſay for certain, can periſh. The Quakers Doctrine, in this point, is to be preferr'd before the Biſhops. I will ſay more, there is no Man in the Earth, Heathen or Chriſtian, but he is a Subject of the Covenant, the Covenant of Grace; and God is certainly his Governour by this Law, or Covenant, ſo far, that if he obeys him, anſwers it, and keeps it, or lives up to that Revelation of God's Will which he has, he hath, by performing the Condition, the Promiſe thereof accordingly to be ſaved; and we may affirm that he ſhall. I muſt yet ſay further (if it be farther) That there is no Man on the Earth that is ſaved, but it muſt be by the Covenant, the Covenant of Grace, and the Promiſe of it. There is one Diſtinction therefore I muſt offer, which the Biſhop hath not, and is wanting in the place, and I will be ſolemn upon it.

It pleaſed God to call Abram out of his Country, to make him a Nation, and to give him Canaan; and upon this account he is the firſt Elect we read of in Scripture. Thou art the Lord, the God, who didſt chooſe Abram, and brought him out of Ur, in the Caldees. Neh. 9.7. That is, in regard to his Poſterity after him, who were Choſen of God to be a Peculiar People to him by a Covenant, which was a Political Covenant between him and them, as their Ruler. This Covenant required the mark of Circumciſion in their Fleſh, by way of Separation of that Nation from all others. Among all the Multitudes of People, thou haſt gotten thee a People; and unto this People thou gaveſt a Law that is approved of all, 2 Eſd. 5.27. Ye ſtand this day, all of you, before the Lord, to enter into Covenant with the Lord thy God, Deut. 27. Thou art a holy People unto the Lord thy God; the Lord thy God hath choſen thee to be a ſpecial People unto himſelf, above all People that are upon the face of the Earth, Deut. 7.6. So again, Chap. 14. v. 2. A ſpecial People, a peculiar People. He hath not dealt ſo with other Nations, as he did to them, ſays the Pſalmiſt. He hath ſhewn his Mind unto Jacob, his Statutes and Judgments to Iſrael, Pſ. 147.19, 20. To whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving the Law, and the Service of God, Rom. 19.4. By all which it appears, That God was their God, and they his People, p. 17by a Covenant that was Peculiar to them as the Seed of Abraham, with whom it began, and is called by Divines therefore the Covenant of Peculiarity; which is to be diſtinguiſhed in this reſpect from the Covenant of Grace that does belong to all Mankind, the Poſterity of Adam; the difference indeed being in regard to its divers Adminiſtrations. When the Scripture therefore does ſpeak of the Gentiles, that they were, in reſpect to the Jews, without God in the World, without the Covenant, Aliens to the Commonwealth of Iſrael, without Hope, (the hope of Iſrael) without Chriſt, Strangers to the Covenant of Promiſe: We are to underſtand all this in regard to the Church State of the Jews (which no Nation but the Jews were in) as appears by all the Texts before-cited. They were without God: How is that? As he was to the Jews a Peculiar Governour; but not without God as Univerſal Soveraign of Heaven and Earth. Is he the God of the Jews only? Is he not of the Gentiles? Yea of the Gentiles alſo, Rom. 3.29. Without the Covenant: How is that? Without the Covenant of Peculiarity; not without the Covenant of Grace, but under the Government of God by this Law, or Covenant, which is the Law of the Goſpel, by which all Men at the great Day ſhall be judged: According to my Goſpel, ſays the Apoſtle, Rom. 2.16. That Law now cannot but be the Law we muſt Live by, (as govern'd by God) which we muſt be Judged by: That Law muſt be firſt Norma Officii, a Rule of Life; which at laſt muſt be Norma Judicii, the Rule of Judgment.

Well then, there is that Covenant (which ſome call a Political, ſome a Peculiar, ſome a Subſervient Covenant) belonging to the Jews (and now to us Chriſtians alſo) the Partition Wall being thrown down, who are therefore as the Jews were, called by Peter, a Choſen Generation, a Royal Prieſthood, a Holy Nation, a Peculiar People, (1 Pet. 2.9.) and by Paul are ſaid to be Grafted into their Olive; that is, into the ſame external Covenant-Relation, (Rom. 11.17.) and this the Heathen are without: But there is alſo the Covenant of Life, of Grace, of Salvation, or of the Goſpel; and this we are all under, Jew and Gentile, Chriſtian and Heathen; and though the Gentile came not in to the Jew to be Circumciſed, and the Heathen p. 18come not in to us to be Baptized, that is, to the Profeſſion of this Covenant, they are yet all under the Verge of it, in regard to Obligation; and if any of them be wrought on by the Spirit, ſo as inwardly to enter into, and keep it, they are made Partakers of the Benefit, the Priviledge, the Promiſe of it, as well as the Chriſtian.

I have had lately ſent me ſome certain Manuſcripts to read, the Works of a Sedulous Divine I know not, an Anti-Arminian, Learned, Pious Man, who hath theſe words in one of theſe Manuſcripts, which I will tranſcribe. Dr. Payne (p. 513.) ſays, It has been an uncharitable Queſtion, Whether any of the Gentiles ſhould be ſaved? Now they cannot be ſaved in an ordinary way, by Vertue of the Chriſtian Covenant, to which they have no Title or Claim: Yet God may in extraordinary Mercy let all Mankind have the benefit of it, and ſave them by Chriſt, though they know him not. Anſ. It is certain, that all ſuch of fallen Mankind, as be Penitent, and honour God by holy Love and Obedience, have, by God's holy Covenant in Chriſt, true Right to Remiſſion of Sins, and the Kingdom of Heaven, and ſhall be ſaved; they are really and indeed true Saints: But no one of fallen Mankind can be truly Penitent, and honour God by holy Love and Obedience, without ſpecial Grace: And ſpecial Grace God gives to none of fallen Mankind, ſave for the ſake of Chriſt, who hath merited it for all the Elect, by Vertue of the Covenant between God and Chriſt, according to the fore-knowledge and purpoſe of God. Theſe are the words of another; and I am to give no more account of them than I pleaſe: But this I will add to them, That the Elect, which are to be gathered from the four quarters of the Earth, are, I believe, in ſome more places than where there are Chriſtians.

I return: To them pertain the Covenants, and the giving the Law. The Covenants of Circumciſion, and that Covenant when he took them by the hand, to lead them out of the Land of Egypt; and the Law and Ordinances given by Moſes: Theſe indeed, its true, did pertain to the Jews only, and not to any other People: But there was a Promiſe which belonged to them alſo, by which, when none of them were juſtifiable by their works, for by the deeds of the Law ſhall no Fleſh living be juſtified, the penitent believing Jew was ſaved. The Promiſe was the Promiſe p. 19of the Woman's Seed, made to Adam fallen, and the ſame Promiſe made to Abraham▪ that in his Seed ſhould all the Nations of the Earth be bleſſed, which was the Subſtance of the Goſpel preached to him, which is now preached to the World; that is, the Promiſe of a Redeemer, who was then to come, and ſo was only in Promiſe, but now already come; that Redemption obtained, and the Promiſe fulfilled. Again, As for the giving the Law, there is a Law which came from Mount Sinai, and it is true, this pertained to the Jew; but there is a Law alſo from Zion, and that belongs to Jew and Gentile, Chriſtian and Heathen. Out of Zion ſhall go forth a Law, and the Word of the Lord from Jeruſalem, Iſa. 2.3. This is the Law of the Goſpel, and the ſame with the Covenant of Grace, of Life and Salvation: If there be any then that apprehend the Covenant of Grace to be made with Chriſt, in behalf of the Elect, and to belong only to them, I am not of their Opinion. The Covenant of Grace, I account, is God's Covenant with Mankind, and made with Adam fallen, in behalf of his Poſterity; and this is as good as expreſly declared by Chriſt, Go, preach the Goſpel to all Nations, to every Creature, or to all the World; he that believes, or whoſoever believes, ſhall be ſaved; and he that believes not, ſhall be damned, Mat. 28.19. Mark 16.15, 16. This is likewiſe as good as expreſt by St. Paul; This is the Covenant I will make with the Houſe of Iſrael, after thoſe days, Heb. 8.10. Who is the Houſe of Iſrael, now the Partition Wall between the Jew and Gentile is down, but the whole World? Beſides, if Chriſt be Party, how is he Mediator? A Mediator is to bring two Parties to Agreement. If God and Chriſt be the Parties, and not God and Man, how is he the Mediator between God and Men? For there is one God, and one Mediator between God and Men, the Man Chriſt Jeſus, 1 Tim. 2.5. That the Redemption of Chriſt therefore is Univerſal, and the Effect of it, the Covenant, belongs to all, is not to be denyed; nay, becauſe the Covenant belongs to all, or becauſe it muſt be granted, that Chriſt hath died for all, ſo far that he hath obtained an Univerſal Conditional Remiſſion and Salvation, or a Law, or Act of Grace, that whoſoever believes and Repents, or performs the Condition of the Goſpel, ſhall be pardoned, and ſaved by the Goſpel; therefore p. 20muſt our Redemption by Chriſt be Univerſal. And if any perſiſt to deny it, whoſoever they be, though they ſee it not, (for then they would not preſume to do ſo) they, in effect, do diveſt God, as Redeemer, of his Government over the World. This muſt appear, by what hath been ſaid, to an intelligent Man.

It is time for me then to come now to the Teſtimony I am willing to produce out of other Books I have formerly written, that this Doctrine may not appear ſtrange, as newly taken up, or not conſider'd as throughly as I could; but by the Confirmation and Inculcation thereof, with the cumulative Light I bring out of them, it may find the willinger Admiſſion, and give ſatisfaction to them that have free Minds, and are meet to receive it.

Out of a Book, Entituled, The Ax laid to the Root of Separation.

As God has made all things, ſo is he Univerſal Governour of his Creatures. The Government of God over his Creatures, that are Reaſonable, muſt be a Moral Government, requiring Obedience from them upon Motives of Reward and Puniſhment. The Inſtrument of this Government muſt be his Law. The Law of God is either the Law of Nature, or his Revealed and Poſitive Laws. The Government of God is likewiſe double, Natural, or Conventional.

The Natural Government of God over Men and Women, which he hath by right of Creation, is over all the World, as they are particular Perſons, giving them the Law of Nature to Live by, that they may pleaſe him and be ſaved. This Law of Nature, is either the Law of Innocent, or Lapſed Nature. The Law of Innocent Nature, is that perfect Rule of Righteouſneſs that was writ in Adam's Heart, when Created, requiring him to preſerve his Innocency and Integrity upon pain of Death; and it is called the Law of Works. The Law of Lapſed Nature, is the ſame Law with Mitigation, requiring the ſame Duty, but not as the Condition of Life; accepting of the imperfect Service of Man, according to his preſent State, ſo long as it is performed in Sincerity of Heart towards God; and is called the Law of Grace.

p. 21As Man in Innocency had the Notices of the moſt Holy God, and his Duty writ in his Heart, or could gather it from the Light of his Reaſon, being to live perfectly in that State: So muſt the World, after Man's fall, and the loſs of his Innocency, have ſome the Like Notices implanted there, or ariſing naturally from the Exerciſe of his Faculties, that God is good and merciful, and will not puniſh him if he Repent, but conſider him according to his frail Condition; and conſequently, that he muſt now have no Government at all over him for Life and Salvation, or elſe that he muſt be under another Law than that of Innocency, or under other Conditions, in obeying it; for elſe muſt every Man on the Earth Everlaſtingly Periſh.

Upon what account, or upon what ground, the Righteouſneſs of God could ſtand in dealing with Man, when fallen, by another Law than that at firſt implanted in him in Innocency, was a Myſtery hidden from the Foundation of the World, and not revealed, but Darkly, till the times of the Goſpel. But the Belief that God was good, and would pardon the Sinner upon his Repentance, though they could not tell how, or upon what ground it was (the way of Reconciliation through Chriſt being beyond the Ken of all Humane Underſtanding) was General in the World; as does appear in particular by the Ninevites; as alſo by the Sacrifices for appeaſing the Deity, which have been in uſe in all Nations. Not but they all are under the ſame Law as Adam was, (the Law that was for our Nature cannot be altered) but we are not under it upon the ſame terms. We are under it, ſo as we are bound to live according to it; but we are not under it ſo as to be Juſtified or Condemned by it: We are under it as a Rule of Life, but not under it as the Rule of Judgment.

There is One Religion therefore, Law or Rule, for all Mankind to obtain Life by, which being the Law of our Lapſed Nature, or Remedying Law, containing God's Grace adminiſtred to all the Earth, in a threefold State, of ſuch as were, or are, without the Law, (or before it) and under the Law, and under the Goſpel. As this Adminiſtration is threefold, ſo hath the Faith, which is the Condition thereof, been diverſifyed. But now is the Righteouſneſs of God revealed from Faith to Faith. The p. 22Righteouſneſs of God, is the Righteouſneſs of this Law, which hath ever been a-foot in the World▪ And though a Heathen hath not that Faith as is required of the Chriſtian, in the Third Edition of it, or that which was required of the Jew under the Second; yet hath he ſuch a Faith as belongs to the Firſt, ſuch as the Ancients before Abraham had: And ſo long as that Faith he has does work by Love, or by ſincere Obedience to God, according to the Light he has, it will juſtifie him, as well as that which is now farther required of us under the Goſpel. It follows, that this Law (being that which is given for Life, and ſo the one only true Meaſure of Religion to all the World) muſt belong to the Government of God, which is Univerſal, and that is the Natural Government of God.

The Government of God which is Conventional, is that Government which he hath taken over ſome certain Perſons, as they are gathered or joyned together in Societies, unto which they are called out from the World, for the Glorifying his Name in that Worſhip or Service of him, which he hath inſtituted by his Poſitive Law, Precepts, Ordinances, (I mean ſuch as he hath any ways revealed to be his Will) whether they be ſuch as belong to the Law of Nature alſo, or ſuch as do not) in order to the taking, owning and acknowledging him for their God in a peculiar manner; that is, in oppoſition to the Worſhip of any other God or Idols, and the ſerving him the true God in any other way, but what he hath appointed; and their becoming thereby a Peculiar People to him, and ſo being under his Favour and Bleſſing, in regard to all the good things of this Life, and that which is to come.

I do obſerve here, the Government of God which is Natural, is over all the World: This Government which is Conventional, is over ſome Perſons only, called out of the World, into a peculiar Relation to God. That the One is over all, but conſidered as ſingle Perſons, taking in every Individual in the World; the Other over ſome, and ſo over Singulars alſo, but conſidered as Incorporated, for the publick Service of God. That the One Government is by the Law of Nature, (I mean, both of Lapſed and Innocent Nature:) The Other is, by his Poſitive and Revealed ▪ Laws. That theſe Laws and Ordinances p. 23of God therefore, which he hath revealed, as they are more▪ and as they are revealed otherwiſe, or farther than by the Light of Nature, or Natural Reaſon only, are a high Priviledge to ſuch as they are vouchſafed to. What advantage then hath the Jew above the Gentile? Much every way, chiefly becauſe unto them was committed the Oracles of God, Rom. 3.1, 2. He hath ſhewed his Mind to Jacob, his Statutes and Judgments unto Iſrael: He hath not dealt ſo with any other Nation, Pſ. 147.19, 20. This giving to a People his Oracles, or Poſitive Inſtitutions, are advantagious upon this account, That they are means for obtaining his Bleſſing, or elſe there could be no ſuch advantages in them. This Bleſſing of God muſt be look'd on, not only to concern Temporal things, but Spiritual and Eternal: For, ſeeing Man conſiſts of a Body, and a Soul, and that Soul is Immortal, he cannot be bleſſed but in both; and the great and principal Advantage therefore that we have by theſe Ordinances, or Government of God which is Conventional, muſt and does lie in being Means for the bringing Men up to the performance of the Terms of that Law, which God by his Government, that is Natural and Univerſal, hath made to be the Rule of Judgment to all Men, for Everlaſting Life or Condemnation.

Thus much as Introductory, out of that Book; I come now to another.

Out of a Book, call'd, Peaceable Diſquiſitions.

There is a threefold Government (in one, to ſpeak accurately) that God hath had in the World over Man, in reference to his chief end, the Salvation of his Soul. The firſt was, by the Law of Nature; the ſecond, by the Law of Moſes; and the third, by the Law of Chriſt. Before God gave his Law unto Iſrael, the whole World was under that Law which is written in the Heart ▪ God muſt govern Man by that only, when there was no other. This Law now writ in Man's Heart (we are to know) is two-fold; for Nature coming under a double Conſideration, as Entire and as Fallen, the Law muſt be double; the Law of Innocent Nature (or Law of Innocency) and the Law of Lapſed Nature, which is the Law p. 24of Grace and Mercy towards Man, in regard to his fallen Condition. To expreſs it more fully, there is Lex Naturae, foreign, and Lex Connaturalis Gratiae; the Law of Nature, and the Connatural Law of Grace, as Suarez hath it in his Book De Legibus. I am much pleaſed with the Terms, though I found not that he did well underſtand them, or explain them himſelf. Only thus much he ſays, That the Ancients, before Moſes, who were govern'd by the Law of Nature only, muſt have this Lex Connaturalis Gratiae together with it, or comprehended under it, or elſe no Man then upon Earth could be ſaved; which is a Truth ſo evident, as makes the Proof of that Law, by that Reaſon alone, to be good. When he terms this Law then Connatural, I underſtand by it, that this Law of Lapſed Nature, this Law of Grace, or Remedying Law, is written in the Heart of Man, in regard to his fallen Nature, no leſs than the Law of pure Nature it ſelf was.

The Law of Nature, as I take it, is the Dictates of right Reaſon, declaring to us our Duty to God, to our Selves, to our Neighbours; and the Light of the ſame Reaſon will dictate to us, when we have fail'd in that Duty, to repent, and turn to God, with truſting in his Mercy, for pardon if we do ſo, and not elſe. We do find it legible in our Hearts, that God is good and wiſely gracious to pity our Infirmities, and conſider our loſt Eſtate, and neceſſary Frailty, as that there is a God, and any Worſhip that is at all due to him. There is Mercy with thee, that thou ſhould'ſt be feared. And theſe Characters, thus engraven in the Heart of Man, is the ſame Law of Grace in the Practical Contents, as is more largely Paraphraſed on by the Prophets in the Old, and the Apoſtles in the New Teſtament. There is no difference at all in the Subſtance, (as Divines ſpeak) but in the Adminiſtration. It is no otherwiſe than as a Book thrice Printed, the ſecond Edition is larger than the firſt, and the third moſt compleat and perfect. This I will ſay, the Covenant was ſtill on foot, the Condition, ſincerity in walking according to their Light; Men were judged by it, and many ſaved. Here only is the difference, that the Foundation, on which all this is laid, the Mediation, Sacrifice and Righteouſneſs of Chriſt, comes not to be revealed p. 25but in Types, and darker Promiſes, till the Promulgation of the Goſpel. Now, I ſay, that though the Heathen be not under (or have not) this Law of Grace, in the third and laſt ſetting out, or in the State under the Goſpel, yet they are under it (or have it) in the State of the Ancients, or as they had it in the firſt Promulgation; and upon Suppoſition, that any of them do, according to the Light they have, live up in Sincerity to this Law, I dare not be the Man that ſhall deny but through the Grace of our Lord Jeſus Chriſt (procuring this Law or Covenant for them, as for us, and all the World) they ſhall be ſaved, even as we; and we ſhall be ſaved, even as they. To them who by patient Continuance in well-doing, ſeek for it, Eternal Life.

Not to leave this yet, I have learned from Cicero, That all Laws muſt be derived from the Divine Reaſon and Will. I have learned from others, That this Reaſon of God, in his Government of all things, agreeable to his own Nature, and the Nature of his Creatures, is the Eternal Law. I have learned from the Scripture, That there is a Law of Works, and a Law of Grace. I do learn by conſequence, That theſe Laws (as Frames of God's Government over Man) muſt be Reconcileable with the Eternal Law, or the Reaſon of his Wiſdom, and Juſtice, and Goodneſs; the one of them being fit for the State of Man in Innocency, the other for his Lapſed Condition. How theſe Laws do now conſiſt, and not conſiſt, with one another, while the Scriptures ſay ſometimes, that we are freed from the Law; and ſometimes, that it is Eſtabliſhed; ſometimes, that not a tittle of it ſhall paſs; and ſometimes, that we are not under the Law, but under Grace; I do not intend here any full deciſion: I will draw only one chief Stroke towards it. The Law may be conſidered as the Rule of Man's Duty, or Meaſure of Good and Evil, according to his own Nature and God's; or as the Inſtrument of God's Government over Man, or Meaſure of his Dealing with us, or Judging us according to our deſervings. It cannot be conceived, but ſo long as the Nature of God and Man is the ſame, and Good and Evil (which conſiſts of agreeableneſs, or diſagreeableneſs, to them both) is the ſame, the Law of Nature muſt remain unchangeable, as the Meaſure of our Moral Actions: But as it is the Inſtrument p. 26of God's Government in the World, it is as certain, that through the Mediation of Chriſt (who hath ſatisfied his Father for our breach of it) it is relaxed, ſo as we are not dealt withal according to the Tenor of the Law, in the Matters of this Life, or of that which is to come. I diſtinguiſh theſe two things, A Rule of Life, and a Rule for Life. A Rule for Life is expreſſed in theſe words, He that doeth them ſhall live in them. We are freed from the Law on the latter account, we are made free to it in regard to the former. That is, we are under the Law, ſo as that we are ſtill bound to live according to it; but we are delivered from it, ſo as (through Mercy, and the Merits of Chriſt) we ſhall not be judged by it. There is Norma Vitae, and Norma Judicii. The Law is of force as a Rule of Life or Duty; but we are not under it as a Rule of Judgment. We ſhall be Judged, ſays St. James, by the Law of Liberty; and Paul ſays, According to my Goſpel. Bleſſed be God for this good Truth.

Now, that the Government of God over the whole World is by the Law of Grace, and not of Works (thus much being ſaid only for light in the way) does appear, as the Sun or Moon in the Heavens. For God hath not left himſelf without Witneſs, in that he does good, and gives us Fruitful Seaſons. Theſe are Effects of his Mercy, which he could not ſhew to the World, as he does, if he dealt with it according to the Law of Works. When Abraham pleads with God for Sodom, that he would ſpare it if there were ten Righteous Perſons there, it is manifeſt, that he muſt account of God's Government over the Earth, to be a Government of Grace. That the Righteous be as the Wicked, that be far from thee, (ſays he) ſhall not the Judge of all the Earth do Right? If God ſhould do but Right to the beſt of Men, according to the Righteouſneſs of the Law of Works, there could be no ſuch Pleading as this. Neither is there any Righteous, no not one, ſays the Scripture; nor could God have accepted of Abraham himſelf for one, had there been nine beſides, but upon the account of the Law of Grace. It is a Righteouſneſs conſiſting in a Condecency of his Goodneſs and Mercy, and not in the Rule of his diſtrict Holineſs that Abraham intends. When the Prophets call upon Iſrael to Repent, and to do Righteouſneſs, that p. 27they may live, it is a perpetual Diſcovery, that God dealt not with them according to the Covenant of Works. The Law admits no Repentance, and there is no Righteouſneſs that a Man can live by, according to the Law. It is ſuch a Righteouſneſs then they muſt mean ſtill, which is the ſame with the juſt Man's Faith, whereby it is ſaid he ſhall Live; and that is the Righteouſneſs of Faith, or Righteouſneſs of God in the Goſpel, which lies in a conformity to the Law of Grace. We are Righteous, according to this Law, when we perform the Condition: God is Righteous according to it, when he accepts us thereupon unto Pardon and Life. We have a moſt ſignal Inſtance in the Ninevites of theſe two things I do here ſtand upon. If God's Government over the Heathen was not by the Law of Grace, how could the Ninevites, by their Repentance have diverted his Judgments? And if this Law had not been Connatural with Fallen Man, ſo as to be written in their Hearts, how could they truſt in God, that upon their forſaking Sin, and their turning to him, they ſhould find Mercy, and be ſaved from Deſtruction? Both theſe things (I ſay) have, in this one Inſtance, their full Evidence. And what think we of Cornelius, the Centurion and Roman, how could his Prayers and Alms be accepted with God, if Cornelius as well as Paul, a Roman as well as a Jew, were not under the ſame Government of Grace, when there is nothing we do but is imperfect, and liable to a Curſe, by the Law of Works? And what ſhall we conclude then, from both Inſtances, but that which Peter, upon Conviction, himſelf concludes? Of a Truth I perceive, that God is no Reſpecter of Perſons, but in every Nation he that feareth him and worketh Righteouſneſs, is accepted of him.

There are three things go to a Law: That it be for the Publick Good, That it be the Will of the Lawgiver, That it be promulgated to the Subject. That the Law of Grace is good for the World, there can be no queſtion; that it is God's Will the World ſhould be govern'd by it, appears by what is ſpoken; and that this Law hath been promulgated to Mankind, appears both in the general Notice of it in Men's Hearts, (I will write my Law in their Hearts, ſays God, in the New Covenant, as diſtinguiſhed from that of Moſes and in the p. 28expreſs Declaration of God to our firſt Parents, that the Seed of the Woman ſhould break the Serpent's Head; and in his Covenanting with Noah, which muſt be underſtood, without diſpute, in regard to all Poſterity. Now, when ſuch a Law hath been promulgated to Adam and Noah, as belonging to all the World, being to come of them, it muſt be proved, that this Law hath been ſomewhere, or at ſometime, again repealed by God; or elſe muſt every Man and Woman in the World be under this Government of God, according to it, and conſequently be in a capacity of Salvation.

I will, to theſe Reaſonings, add one Syllogiſm: It is not the Hearers of the Law, but Doers, ſhall be juſtified. This is expreſs in one Verſe of the Second to the Romans. But ſome Heathen are Doers, though not Hearers of it. This is affirmed in the next Verſe. For when the Gentiles, which have not the Law, do by nature the things contained in the Law, with the reſt following. Ergo, Some Heathen are juſtified and ſaved. If any cavil, and ſay, That no Man is a Doer of the Law; he muſt be anſwered, That the Apoſtle here ſpeaks of ſuch a doing only as is ſuppoſed to be among the Jews, that were godly, or Jews inwardly, in the Verſes after. And I renew my Argument: They that are Doers of the Law, according to the Senſe of ſuch Texts, as make the keeping the Commandments of God neceſſary to Salvation; ſuch as when Chriſt ſays, If thou wilt enter into Life, keep the Commandments; and ſuch as when the Apoſtle ſays, (as before) They that by patient continuance in well-doing, ſeek for Glory, ſhall have Eternal Life; that is, They who are Doers of it, as all that are Jews inwardly, and in the Spirit, do keep it, and no otherwiſe; to wit, not foreign, but foreign, not according to the Rigour of the Law, but according to Acceptation, by the Equity of the Goſpel; they, I ſay, ſhall be juſtified and ſaved. But ſome Heathen are Doers of the Law in this ſenſe, which is the ſenſe of the Apoſtle. Ergo, Some Heathen are juſtified and ſaved. I confirm the M…nor by the words enſuing, that we may be ſure we have the Mind of the Apoſtle: Therefore if the Uncircumciſion keep the Righoeouſneſs of the Law, ſhall not his Uncircumciſion be counted for Circumciſion? And ſhall not Uncircumciſion, which is by nature, if it fulfil the Law, judge thee, who by the Letter and Circumciſion p. 29doeſt break the Law? It follows, that ſuch as theſe therefore are Jews inwardly, and in the Spirit; though they were not Outward Jews, or in the Fleſh, or of the Circumciſion, as is apparent in the words already, and the laſt Verſes. They that are Jews inwardly, and in the Spirit then, (I follow my Argument) though not outwardly ſo, and in the Fleſh, do fulfil the Law, in the ſenſe of this place, and are juſtified. But ſuch are ſome of the Heathen here, according to the Apoſtle▪ Ergo, Some Heathen are juſtified and ſaved.

And what could be deſired more full and convincing? If i… were not for the firſt Verſe which follows in the next Chapter▪ which does yet add ſuch abounding Confirmation to it, as I muſt profeſs my ſelf perfectly ſtruck with the Evidence, as with a Beam of Light, never to be withſtood, or any more doubted: What advantage then hath the Jew above the Gentile? Theſe are the words. It cannot be imagined by me now, that this Queſtion could be offered, after he had ſaid thus much▪ if there were ſuch a difference between theſe two, as that one of them only was under a poſſibility of Salvation, and not the other. It is brought as an Objection to his foregoing Aſſertion, in this ſenſe, That if this be true, there appears no difference in the matter, whether a Man be a Jew or a Gentile; ſeeing he that hath the Law written only in his Heart, and keeps it (that is, in ſincerity) ſhall have the benefit, and be ſaved, as well as he that hath it written in the Bible. The Apoſtle does as good as anſwer, This is true; yet is there a difference, Chiefly becauſe that unto the Jews were committed the Oracles of God. I interpret not theſe words, but give this Paraphraſe: The Heathen were under the ſame Law of Grace for Life as the Jews, but the Jews advantage was, that they had it in the ſecond Promulgation, with this priviledge of Ordinances; and our advantage is the like over them, that we have it in the third and laſt Promulgation, by the Goſpel. I argue then, once more: If this was the chief advantage the Jew had over the Gentile, that the one had the Oracles of God, and the other had not, then was there not this difference between them, that one was in a Capacity, and the other under an Impoſſibility of Salvation; for this were an advantage of a far greater Nature. But this was the chief advantage. Chiefly becauſe—Ergo.

p. 31The Objections againſt this Doctrine are two: The one is from the Scriptures, which in many places in the New Teſtament, do require Faith in Chriſt, or Believing the Goſpel, as the Condition of Salvation. He that believeth not, ſhall be damned. I anſwer, As the Apoſtle ſays of the Law, Now we know, that whatſoever things the Law ſaith, it ſaith to them that are under the Law: So ſay I of the Goſpel, Whatſoever things, of this kind, the Goſpel ſaith, it ſaith to thoſe that are under the Goſpel. Where the Goſpel is preached, and Revelation is ſufficient, ſo that Men wilfully reject it, ſuch are left without excuſe; the caſe of ſuch is dangerous indeed, and theſe Texts applicable to them: If you believe not that I am he, you ſhall dye in your Sins. But as for thoſe who never heard the Goſpel, or when the Revelation hath been inſufficient for ſuch Conviction, the caſe (I hope) is otherwiſe; the caſe is, I think, as I have ſaid; and our good God will not require of any more than he hath given. The other Objection is from the Authority of Men, or of the Church more generally, that condemns this Opinion: But I account the Verdict of Chriſtians, in this point, is for themſelves, and ſo partial. I ſuppoſe it taken again upon truſt, and followed by the moſt for want of Light; and I believe alſo, that if they had but this Light only, that I offer, they would have determined as I do. It is true, I grant, as the Church thinks, That there is no Religion, by which a Man can be ſaved, but one only, that is the true Religion: But this is a great Truth here to be received, That Chriſtianity in the Root, according to what is ſaid, is the Univerſal Religion of Mankind; (whom therefore ye ignorantly worſhip, him declare I unto you) ſo that the foreign, they that live according to Reaſon, as Socrates, Heraclitus, and the like Men, were Chriſtians, though they were not ſo called, according to Juſtin Martyr in his Apology. Which Doctrine, nevertheleſs (to ſalve moſt fully the Eighteenth Article of the Church, at firſt mentioned) is not to be harboured, but as it is compatible with this certain Poſition, That there is no way, for all that, under Heaven, whereby a Man is, was, or can be ſaved, but through the Name and Mediation only of our Saviour. For other Foundation can no Man lay, than that is laid, which is Chriſt Jeſus.

p. 30Out of a Book, concerning the Univerſality of Redemption, and two other Points.

From the Univerſality of Redemption, there does ariſe a Government of Grace, which God hath over the whole World; that is, a Government by the Law of Grace, which Chriſt hath purchaſed, as the Inſtrument of that Government, whereby Salvation is made poſſible to all Mankind, or whereby Pardon and Life are made attainable by all Men, on a Poſſible Condition. If you ask me, what that is, wherein this Poſſibility is placed? This I perceive is a hard Queſtion made, but I will anſwer eaſily: It is to be placed in the lowering the Condition to the capacity of the Perſons, having the power and uſe of their Natural Faculties, ſo that whoſoever he be that lives up ſincerely to the Light that he has, ſhall be ſaved. Such is the Law of Grace (I ſay) purchaſed by Chriſt, by which we are Govern'd, and ſhall be Judged, that whoſoever lives up to the Light and Means he has, in ſincerity, ſhall be ſaved by it. I will add, Whoſoever does but what he can, in order to his Salvation, is ſincere; and conſequently the Condition muſt be poſſible: But ſeeing no Mortal does what he can, (every Man can do more Good, and leſs Evil, than he does) I ſay, If he does ſincerely what he can (which all the Elect from the four quarters of the Earth, and the Elect only, will ſurely do) he ſhall have Life, notwithſtanding all his Imperfections. This being premiſed, as to the poſſibility of the Performance then it ſelf, it is founded in Dono Supernaturali a Viatore quocunque poſſibiliter recipiendo, ſecundum Legem Ordinariam, as the Schools ſpeak.

It is an Error (one of them call'd Vulgar) which hath reigned too long in the Chriſtian Church, to think that none can be ſaved by the Name of Chriſt, who have not heard him preached to them; or that the Extent of Chriſt's Death, and the Benefit of it, is Commenſurate with the Knowledge of him. The Error hath aroſe through Careleſneſs of Divines, in not conſidering the Point, and the Partiality of the People to their own Religion. The Jew will have none but the Jews, the Mahometan none but the Mahometans, the Chriſtian none but the Chriſtians, to be ſaved. But I am hugely perſwaded otherwiſe, that there are Millions that have been, and Thouſands p. 32are living in the World, that have never known, and ſhall never know, how much they are beholding to Jeſus Chriſt, till they come before him in Judgment, and then they ſhall know it to their Comfort; and Chriſt will ſtay for his Thanks till that day, when that Comfort, and thoſe Thanks, ſhall be Everlaſting. To ſay, that any Man was, is, or can be, ſaved without Chriſt, is an Error indeed; and if any one ſhall go to preach up the Salvability of the Heathen, without this Foundation (that is to ſay, Lay any other Foundation than what is laid, Chriſt Jeſus) the Eighteenth Article of the Church does Anathematize that Perſon (for ſuch Ignorance is truly accurſed:) But that Article muſt not be thought to Curſe or Condemn any that maintain Salvation alone by Chriſt, though he hold alſo that ſome Heathen may be ſaved. Let the Title of the Article give the Interpretation.

Out of another Book of his, wherein ſome of the Articles of the Church are occaſionally Explained.

Art. 18. Of obtaining Eternal Salvation only by the Name of Chriſt. They are to be held accurſed, that preſume to ſay, That every Man ſhall be ſaved by the Law or Sect which he profeſſeth, ſo that he be diligent to frame his Life according to that Law, and the Light of Nature: For Holy Scripture doth ſet out unto us, only the Name of Jeſus Chriſt whereby Men muſt be ſaved.

I obſerve, the Church hath but one Anathema in all her Articles, and that ſeems to be denounced here againſt all thoſe who do or ſhall hold, that any Perſons can be ſaved that are not Chriſtians by Profeſſion; as if the Death of Chriſt, or the Benefits thereof, and the Knowledge of him, were Commenſurate through the World. But God forbid! I am out of doubt that God hath a Government over all Mankind, which is Moral, in order to Life or Salvation; and that the Inſtrument of that Government muſt be the Law of Grace (the Law of Innoceney becoming in the State of Lapſed Nature uncapable to that end) which being at firſt Promulgated to Adam after his Fall, and to Noah, muſt belong to all his Poſterity; inſomuch as every one (whoſoever he be) that lives up in ſincerity to this Law, according to the Adminiſtration of it he p. 33is under, ſhall be ſaved. For my Aſſent then to this Article, I do deſire the word [By] may be eſpecially noted. I could not aſſent to this Article if it were [In] in the Law or Sect he profeſſeth, but being [By] I hold plainly, that if an Heathen, or any Perſon that never heard the Goſpel, repents of his Sins, and truſts to a good God, and ſo lives up to the Law (or Covenant) of Grace, according to the firſt Edition of it, (I ſay, if any ſuch indeed do, Rom. 2.26. Acts 10.35.) and thereby comes to be ſaved, it is by the Chriſtian Religion, which he implicitly holds in Subſtance with us, and not by the Law and Sect he profeſſeth, that he is ſaved. And this Salvation of his, is in and through the Name and Mediation of Jeſus Chriſt (no leſs than ours is) who procured that Law for them, and all the World, as well as for Abraham, and the Jews under the Old, and for us under the New Teſtament.

A Note hereupon.

Note here, that the Writer of this, being a Non-conformiſt Miniſter, Epiſcopally Ordained; and holding Communion with his Pariſh-Church, as the old Non-conformiſts did, thought good to make a Trial for the recovery of the uſe of his Miniſtry, in Preaching an Occaſional Sermon, when called, though without Benefice or Emolument, which requires farther Compliance; did, in order to obtain a Licenſe, unto which an Approbation of the Thirty nine Articles is required by the Uniformity-Act, propoſe a Subſcribing to them, with a Liberty of Explication, if that might be granted; his Judgment being, That as all Impoſitions are to be taken in the Senſe of the Impoſers, theſe Articles muſt be taken in the Senſe of the Compilers, or at leaſt he muſt be conſtrued ſo to take them, if he did Subſcribe them without that liberty firſt granted, and declared. Upon this account he made for himſelf his Explications of all the Articles he ſcrupled, and the Biſhop of Salisbury hath light upon the ſame Explication of this Eighteenth Article (which is cited before) as he Only this difference muſt be obſerved, That this Explications is reckoned ſatisfactory in point of Conſcience by him, upon the ſuppoſition of a Liberty of Explication to be firſt granted; but the Biſhop propoſes this Explication as ſatisfactory to a Clergy-Man p. 34for his Subſcribing, without the grant to him of a Liberty to make it. There have been great Divines, who looking on the Articles, to be Articles for Peace, and not Articles of Faith, have thought it enough for their Subſcription to them, that they engage to bear with, and not contradict them: This worthy Biſhop therefore does honeſtly ſhow, that this is a Senſe too looſe for the Clergy-Man, who is to declare, That what he Subſcribes is his Opinion, and is bound to take every Arti…e in the Literal and Grammatical Senſe of it, as is enjoyned by the King's Declaration before the Articles. Upon this account the Biſhop's diſtinction, between the words By and In, is proper, as eaſy, if the Authentick Senſe be not to be ſtood upon, but a Literal and Grammatical Conſtruction altogether. I would fain therefore ask the Biſhop, whether a Literal and Grammatical Conſtruction can be made to ſalve all the other Articles, as well as this? I will propoſe two words in two Articles: The one is that word [thorowly] in the Eighth Article. The three Creeds ought Thorowly to be received and believed. If Thorowly, then in every part, then the beginning, the middle, and the end, of the Athanaſian Creed, muſt be believed; then muſt the Proem and the Concluſion be believed. Does the Biſhop believe ſo? If he indeed does not, then is that fair Grammatical Literal come-off to no purpoſe, in the Eighteenth Article, when he is gravell'd in the ſame matter in the Eight. The common Anſwer (ſays the Biſhop) of the moſt eminent Men of the Church, is, That theſe Expreſſions are only to be underſtood to relate to thoſe, who having the means of Inſtruction offered them, have rejected them — Upon ſuch as do thus reject this great Article of the Chriſtian Doctrine, concerning One God, and Three Perſont, and that other concerning the Incarnation of Chriſt, are theſe Anathemaes denounced. This is well, exceeding well; but is this a Literal Gramatical Conſtruction? Will the word [thor…ly] ſo Literally and Grammatically be thus expounded? The other word I have to propoſe, is the word [Only] in the Eleventh Article: That we are Juſtified by Faith Only, is a wholſome Doctrine. In the Literal Grammatical Conſtruction this cannot be ſubſcribed, becauſe it is Litterally and Grammatically contrary to St. James, who p. 35ſays, Not by Faith only, but by Works alſo. In the Authentick Senſe one may believe the Compilers meant, by Only, what Paul ſays, By Faith without Works; which, by diſtinguiſhing Works, may be reconciled to St. James. If the Articles then muſt be ſubſcribed in the Literal Grammatical Senſe, what ſhall we do with them? Subſcribe them we cannot. Why they muſt, be let alone. The Truth is, theſe Articles, if conſcienciouſly Subſcribed, muſt be Subſcribed in the Authentick Senſe or Meaning of the Church, and ſo of the Compilers, and that conſtrued Literally and Grammatically, which makes them the harder. They may remain therefore as ſtanding ſtill for the Articles of the Church, but without the Injunction of her Sons to Subſcribe them. For no Man of a free Judgment, that will Subſcribe nothing but what he underſtands and believes, will be able to bring his Ego libenter & ex animo, to do it. O quando! Oh when will the time come, that we may have an Act for Comprehenſion, which may provide for the forbearance of ſuch Subſcriptions, Declarations, and Oaths, that the largeſt Expoſition that can be made of them, does but render a Noli me tangere to Conformiſt and Non-conformiſt, and even to himſelf that makes, or hath made it?

There is a Threefold Interpretation, An Authentick, a Uſual, and a Doctrinal Interpretation, according to Suarez De Legibus. The Authentick Interpretation of an Impoſition, is the Expoſition of it according to the Senſe and Meaning of the Impoſer; and the Authentick Interpretation of the Articles is to underſtand them according to the Meaning of thoſe who compiled them, and conſequently of the Church which enjoyned them according to their Meaning. The Uſual Interpretation of theſe Articles, who can tell? But if any ſhall cite Chillingworth, and Arch-Biſhop Uſher, and ſay that any Interpretation of an Article, as it pleaſeth the Taker, ſo long as he obliges himſelf not to contradict it, is that which is Uſual; I think he ſpeaks true: But then this Uſual Interpretation is not allowed the Clergy-Man by the Biſhop, as is noted before, becauſe it is looſe and ſinful, as he ſhews upon clear Reaſon; and in this, the Biſhop will have a good Conſcience at the great Day. A Doctrinal Interpretation is the Explication of any p. 36Doctor, or Doctors, of the Church, concerning an Article, which is but Rational, and not inconſiſtent with the Scripture, and the Analogy of Faith, eſpecially if it be ingenuous and candid, and ſit to be received. Now if upon the Call of any Parliament, there ſhould be occaſion for the Convocation to ſit, and they ſhould make a Canon on purpoſe to authorize, declare and ſignifie, that the Subſcription to the Articles which is enjoyned, is be underſtood, not in the Authentick or Uſual, but only in a Doctrinal Interpretation; then would this Book of the Biſhop be of ſingular uſe, and highly to be approved: But if it ſerve only to juſtifie the impoſing this Subſcription, and continue it without a Liberty of Explication, or any ſuch Canon, (there being theſe two ways only, I can think on, to make the Impoſition Conſcionable) I muſt declare what I apprehend, That this Book of the Biſhop will be, and muſt needs be, a Snare unto many. I will add, That if it were writ with the Intention to uphold and continue the Subſcription, (which I believe not of this worthy Author) or if it does but hinder the taking of it off, which was deſigned in the Convention Parliament, as this Biſhop knows; there is no Man will have more cauſe of regret, and to be more deeply touched at the Heart about the Book, than he himſelf, that hath ſo ingenuouſly and exquiſitely wrote it.

THE END.

End of the text · John Humfrey, Letter Concerning the Salvability of the Heathen (1700)