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 J.H. Humfrey, John, 1621-1719. 1700 Approx. 88 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A45134 Wing H3684 ESTC R25550 09012231 ocm 09012231 42224 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45134) Transcribed from: (Early English Books Online ; image set 42224) Images scanned from microfilm: (Early English books, 1641-1700 ; 1287:10) 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 J.H. Humfrey, John, 1621-1719. Keith, George, 1639?-1716. 36 p. Printed and sold by the booksellers of London and Westminster, London : 1700. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Salvation outside the church. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-06 Ali Jakobson Sampled and proofread 2006-06 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion 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. A 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 same 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 should 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 gave 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 you-ward ; 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 but 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 Death 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 that 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 and 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 have 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 the 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 effect 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 of 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 , which 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 the 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 , by 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 come 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 of 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 must 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 . As 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 Righteousness 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 of 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 of Grace and Mercy towards Man , in regard to his fallen Condition . To express it more fully , there is Lex Naturae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 but 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 of 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 they 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 express 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 doest 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. The 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 . Out 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 are 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 is 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 for 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 says , 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 Doctor , 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 .