THE PAGANS Debt, and Dowry.  
OR A Brief Discussion of these Questions, Whether, How far, and in what sense, such Persons of mankind amongst whom the Letter of the Gospel never came, are notwithstanding bound to Believe on Jesus Christ (with some other particulars relating hereunto.)  
Returned by way of Answer to a Discourse in Writing, lately sent without Name (together with a Letter, subscribed only, T. S.) unto Mr John Goodwin; the Author as yet being unknown to him, yet (as appears by the said Discourse) a Person of worth, and learning, and (as he supposeth) a Minister of the Gospel.  
By the said JOHN Goodwin, Minister of the Gospel.  Who in times passed suffered all Nations to walk in their own ways: Nevertheless he left not himself without witness, in that he did good, &c. Act. 14 16, 17 But I say, Have they not heard? Yes verily, their sound went into all the Earth, and their words unto the ends of the world, Rom. 10. 18. There is no speech nor language where their voice is not heard. Psal. 19 3. Caeterum Crux ista [Christi] & in Britannia est, & in India est, & in universo orb Terrarum. Hieron. in Psal. 95 10. 
London, Printed by J. Macock, for H. Cripps, and L. Lloyd, and are to be sold at their shop in Pope's head Alley. 1651.   

THE PAGANS Debt, and Dowry.  
SIR,  
ABout a month since I received some Papers from you by Mr Robinson, Bookseller, together with a Letter, full of respects, and such acknowledgements, which I should neither satisfy myself, nor (I suppose) you, to own, though you were pleased to spread the snare in my way. Nevertheless to deal freely with you (because I find you a man of a far better spirit, more ingenuous than I have yet met with in any Antagonist) my sense is, that every man's estimate of himself for Gifts and Parts, aught to be commensurable to the Grace of God vouchsafed unto him in these things, lest by an undervaluation of himself, his hand be disabled from such service, which God upon the account of such gifts expecteth from him. But Sir, neither my genius, nor time, will suffer me to anti-complement with you: only I cannot but kindly resent that worthy disposition in you, to put honour where it was wanting, and to help with your respects to fill up the pit, which others have digged in the field of my reputation, to find the treasure of their own. I am sorry that my time, since the receipt of your Papers, hath been from day to day, and from hour to hour, so drunk up by other occasions, that I could not, until now, compass any convenient liberty for a perusal of them. Nor indeed have I now obtained it without the regret of some other engagements on my hand.  
Concerning the weighty business discoursed in your Papers, I greatly desire it at the hand of my God, both yours and mine, that I may be able to give you satisfaction in it, or that himself will please to do it by some other hand. For though I verily believe that you have pleaded the cause of that which is not, with as much ingenuity and strength, as any other man whatsoever could have done, yet I conceive withal, that whatsoever you have said to encumber the conclusive validity of that Argument, about which you profess yourself (and I confess, not without grounds worthy a learned man) dissatisfied, may be fairly taken off, and to very reasonable satisfaction, whether God will vouchsafe to do it by me, or no. And sorry I am for your sake, that I should (at present) be so deeply and indispensably engaged in more public employments, that I am in no capacity of leisure to follow you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in your writing with those particularities of satisfaction, which every passage therein respectively requireth. The truth is, that (according to my Principles concerning God) I am rather {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, more intent (of the two) to promote the concernments of the good of the generality of men, than the accommodations of my particular Friends; though as far as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will extend, I am desirous also to observe the just Laws of Friendship as inviolably as any other man: And though I very much honour you (how ever unknown) for those signal parts of Christian worth and ingenuity, which by the light of your Papers sent unto me I sufficiently discern in you; yet should I scarce have been entreated to have made you any so large return in writing as this, had I not conceived, that what I should draw up for the satisfaction of your desire herein (though probably not of your scruple) might by the publishing of it turn to some account of a more public benefit and edification. The consideration of the subject matter of your Papers, will fall directly & of course in my way, if God should judge it meet to spare me life and health and liberty otherwise, for the composure of the second part of my Book of Redemption, whereof I give some overture towards the latter end of the book already published: my purpose is there to discuss the contents of your Papers more particularly. In the mean time you shall perform the part of a Friend to me (and it will be no point of unkindness, or ill consequence to yourself) to consider, that the stress of my Judgement, standing as it doth about the extent of Redemption by Christ, doth not lie, or lean, upon the demonstrative clearness or evidence of Truth in that Argument, about which you are scrupled, nor indeed so much upon any other of the Grounds or Reasons insisted on in my Book for the defence thereof, no nor yet upon them all; as upon the express pregnancy of the Scriptures themselves from place to place, which (to my understanding) cannot by any congruous or rational Interpretation be drawn another way; as also upon the scantness and defectiveness of proof universally found in those Passages and Texts, which are with greatest plausibleness alleged and argued (proof-wise) for the contrary Opinion. So that though all my Arguments should fall to the ground and sink, yet if the Scriptures argued by me in favour of that my judgement, will stand in those respective senses, wherein I interpret them, and (as I judge) without any violation or breach (in the least) of the best, and best-known Laws of Interpretation, yea and with the Observation of them all, the Doctrine maintained by me will stand impregnable, and like the good Word of God itself, irreprovable. I do not speak this, as if I were either conscious, or jealous, of any weakness, or non-concludency, in any of my Arguments proposed and discussed in the 18. Chapter of my Book of Redemption: but to let you know, where, or in what, the first-born of my strength and confidence of Truth, in what I hold concerning Redemption, resideth: and what weapons of all others they are, which you must take from me, before I can surrender.  
But Sir, very briefly, and according to the short tedder of my time, to touch some of the more material Heads of your Discourse, though (haply) not in the same order, unto which I might be directed by your Papers, but only as they come to remembrance, some days after my perusal thereof, as not having leisure for a second review.  
1. By your judgement, which stands for a possibility of Repentance (I presume you mean that which is true, and accompanying Salvation, because otherwise you should not counter-argue me in my Notion) without Faith, I perceive you are a man of the same conscientious confederacy with me in leaving the road, when you judge the Truth lies beside it: Notwithstanding at this turn I conceive you leave it without cause. For if there may be a Repentance found and saving without Faith, either it must be a work or fruit of the Law (whether natural, or positive, it varieth not the case we now speak of) or else of some third Covenant made by God with Men in order to their Salvation, really distinct both from the Covenant of Works in the Law, and from the Covenant of Grace in the Gospel. For you cannot affirm it to be a work, or fruit, of the Gospel, because you hold, 1. That it is required of those, to whom the Gospel is never vouchsafed: And, 2. That there is no Law or Commandment given unto such persons, which are in no capacity of yielding obedience to it: (which latter Principle will do you worthy service at many turns, if you will work it accordingly.) That the Repentance you speak of, is any fruit or work of any third Covenant, is not (I presume) in your thoughts: however, I am not able to comprehend what this third Covenant should be. That it cannot be any work of the Law, or of the Covenant of Works, is evident from hence; because by the Works of the Law shall no flesh be justified; whereas this Repentance is judged by you to be both justifying and saving. Besides, it is the common and known Opinion of learned Divines (and doubtless of good accord with the Truth) that the Law knoweth no Repentance. For the Tenor of the Law is more district and inexorable: Cursed is every man that continueth not in all things which are written in the Book of the Law to do them, Galat. 3. 10. By the way, your Notion that Adam, during the interìm between his Fall, and the Evangelical Promise of the woman's seed made unto him, was obliged to Repentance, is but a mistake. Such an interìm supposed, Adam was therein no more obliged to Repentance, than the Devil is since his Fall.  
The premises considered, when I argued the Command of God to believe, from his Command unto Men to Repent, Acts 17. 30. you had no commendable cause of that false demand; Sed quid hoc ad Iphicli boves? But I consider how hard a thing it is for a man not to be a little warm in a contest; and I could for Iphiclus his Oxen, return Balaam's Ass in exchange: but I shall not go forward with the bargain. Certainly when God commands Men to Repent, he doth in the very substance and import of this duty, command them also to believe; in as much as that Repentance, which he at any time commands, is Evangelical, and of a saving tendency; and so can be no work of the Law, unless it be the Law of Life, (I mean, the Gospel.)  
From the said premises it further appeareth, That the Gentiles, to whom the letter, or written letter, of the Gospel never came, and amongst whom the Name of Christ (haply) was never named, may yet in sufficient propriety of speech, and with largeness enough of Truth (though not in that critical formality of the signification of the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and praedicare, which you urge from Grammarians and Civilians; a curiosity of dialect which the Holy Ghost commonly neglecteth, yea and Grammarians and Civilians themselves 
a Multos hoc decipit, quod Christum arbitrantur ubique exact & sollicité, quomodo Aristoteles aliquis, locutum fuisse; quod est a vero al●●num. Camero. Myroth. p. 72. ) may be said to have, and to have had, the Gospel preached unto them. The Gospel is said to have been preached unto the ancient Jews, Heb. 4. 2, 6. yet Christ by Name was not preached unto them, nor known amongst them. And as the Rock, out of which Moses, or God by Moses, gave them water to drink, is said to have been, Christ, viz. spiritually, in type, or representation: in like manner, yea and with much more pregnancy and nearness of signification, and revelation, the patience, and goodness, and bountifulness of God daily vouchsafed unto the Heathen, may be termed, Christ. And upon this account the Apostle clearly implieth, that the goodness of God leadeth men to Repentance, (Rom. 2. 4.) and consequently (the premises evincing it) unto Faith in Christ, whether known, or not known, by them. For God being by the Light of Nature, known, or at least {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, knowable, to be infinitely just, infinitely bent in hatred and severity against sin; when notwithstanding he shall express himself in goodness, and patience, and bountifulness towards those, who know themselves to be sinners, hereby he sufficiently testifieth and declareth unto them, that his justice and severity against sin have been (and this must in reason needs be supposed to have been, by a way or means proportionable to so great and glorious an effect) satisfied, and that he hath so far accepted an atonement for them, that in case they shall truly Repent of their former sins, and persevere repentant unto the end, they shall escape the punishment due unto their sins, and consequently be saved. And what is this, being interpreted, but to have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the effect or substance of the Gospel preached unto them? The Scriptures in several places (which I have not leisure at present to examine or discuss) plainly insinuate a capacity in the Heathen, yea in all men by the Light of Nature (I mean, where this Light is given, and shineth) by such a regular and rational process of discourse, as that mentioned, to attain or make out this Evangelical Conclusion, That some Mediation, some atonement or other, hath been made, and accepted by God, for the sins of men. But I demand (saith the Apostle Paul,) 
Rom. 10. 18.  Have they not heard? Yes verily (saith he) their sound went forth into all the Earth, and their words unto the ends of the World. He had said in the Verse immediately foregoing, that Faith comes by hearing: In this Verse, he shows (in an Answer which he gives to a demand or question put by him) what hearing it is, by which Faith comes; or at lest what hearing is sufficient to believe upon, or to produce Faith. This hearing, he saith, is the hearing of that sound, and of those words, which the Heavens, and the Day, and the Night speak, and that are gone forth into the ends of the World, (as appears by the place, 
Psal. 19 4.  in Psal. 19 from whence these words are cited.) If you ask me, but what is the sound, or what are the words which the Heavens, and the Day, and the Night, i. e. the constant course of the Providence of God, in the Government of the World, speak in the ears of all Nations, and of all People, that Faith should come by the hearing of them? I answer: they are the words of Eternal Life too, as well as those, which (as Peter acknowledgeth) our Saviour himself had to speak; yea and did speak upon all occasions; only they are not so plainly spoken, as he was wont to speak: their Parable is somewhat more dark, and harder to be understood. But the sense and import of what the Heavens moving still in their natural course, and the gracious Providence of God, jointly speak in the ears of all flesh, is, that God is taken off from the fierceness of his Displeasure against sin, and that he holds forth his white flag, and offers terms and conditions of Peace unto the World; and that upon their coming into him by Repentance, they shall be received into grace and favour. And what is this but the very tenor, sum, and substance of the Gospel? which yet is more plain from that of the same Apostle, 
Act. 14. 16, 17.  Acts 14. to the men of Lystra. Who (saith he, speaking of God) in times passed suffered all the Gentiles to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness. In respect of what was it, that God left not himself without witness amongst the Gentiles, even than when he suffered them to walk in their own ways? (viz. without admonishing and directing them how to walk, and what to do, after any such manner as now he doth by the letter of the Gospel sent amongst them:) what did the witnesses the Apostle here speaks of, witness concerning God, or, on his behalf? Doubtless he doth not speak here of his Godhead, nor of his Power, nor of his Wisdom, as if his meaning were, that God left not himself without witness of these (though it be true, that he did not leave himself without witness, i. e. means of convincing men, of these also,) but the Works of Creation, as distinguished from the Works of Providence (whereof he here speaks) are sufficient witnesses of these, 
Rom. 1. 20.  according to the tenor of Rom. 1. 20. and besides there are natural impressions of these in the spirits and consciences of men, which are witnesses on God's behalf thus far. But doubtless, that in God, or concerning God, which (as the Apostle here saith) God intended should be testified or witnessed on his behalf unto men, was somewhat, more secret, more out of the way (as it were) of men's, common thoughts or apprehensions; and particularly it was that gracious and good affection which he bears unto the World through Jesus Christ, his inclination unto Peace with Men, upon their Repentance (which is the substance of the Gospel.) This appears, 1. By the nature or quality of the witnesses here spoken of, which were, God's giving men rain from Heaven, and fruitful seasons, his filling their hearts with food and gladness. Such witnesses as these, are only proper to testify grace, and love, and desire of the good of those, to whom they are given, in him that giveth them. They plainly show, that he that bestows them, is not extreme, useth not extremity against those that do amiss; and consequently that he is by one means or other, taken off from the rigor of his Justice, and severity of his Wrath against sinners. And, 2. It appears from hence; because Paul, who was not only a diligent and faithful Preacher of the Gospel where ever he became, but was in special manner designed to be an Apostle to the Gentiles, preached no other Doctrine but this at Lystra (a City of the Gentiles) upon that great opportunity that was now offered him. We cannot think that he should only preach a Philosophical or Metaphysical Sermon, concerning the Essence or natural Properties of God only; but that which was Evangelical, and favouring of the Gospel. Now the Holy Ghost recording either the whole, or (at least) the sum and substance of what he preached in this place, reporteth nothing Evangelical as spoken by him, except this be acknowledged for such. So that clear it is from the Scriptures, That all the World, even those that are most straitened and scanted in this kind, those that have not the letter of the Gospel, have yet sufficient means of believing granted unto them; of believing I mean, 1. That God is, 2. That he is a Rewarder of those that diligently seek him: which is all the Faith or Belief that the Apostle makes simply and absolutely necessary to bring a man unto God, 
Hebr. 11 6.  i. e. into grace or favour with him, Heb. 11. There are several other Scriptures that speak home to this point, besides those argued; particularly, that Rom. 
Rom, 2. 4.  2. 4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to Repentance? The long-suffering and goodness of God are said to lead Men to Repentance, because they testify, according to a rational and clear Interpretation, a willingness and readiness in God, to receive all such into grace and favour with himself, who shall unfeignedly repent of their sins. There is no other consideration, but this (at least, none without this) in respect whereof, the patience or bountifulness of God, can be said to lead, i. to persuade or invite, to Repentance. There is no motive or persuasive, whereof sinners are capable, unto Repentance, without hope of Pardon upon Repentance. In the mean season, you see it clear from the Scriptures (and the Scriptures, as ye have seen, run parallel with evident and clear reason all along in this point) that even Heathen men, and those that want the History of the Gospel, have yet a sufficiency of means whereby to believe, and so to prevent the wrath and indignation which is to come: in which regard, they are altogether unexcusable, if they do it not.  
Consonant unto these things argued from the Scriptures, are the judgements of our best Protestant Divines, at least when overshadowed with the Spirit of Truth. For-though (saith Calvin) there will be found nothing in the World worthy the favour of God, yet he showeth himself PROPITIOUS UNTO THE WHOLE WORLD in that HE CALLS ALL MEN WITHOUT EXCEPTION TO believe IN CHRIST, which is nothing else but an entrance into Life. 
a Tametsi eaim in mundo nibil reperietur savore Dei digaum, se tamen 〈◊〉 mundo propitium oftendit, cum sine exceptione omnes ad Fidem Christi vocat, quae nihil aliud est, quam ingressus in vitam. Calvin. in Job. 3. 15, 16.  So likewise Wolfgangus Musculus, After the same manner it is in this Redemption of mankind, of which we speak: That Reprobates and desperately wicked men partake not of it, IS NOT THROUGH ANY DEFECT OF THE GRACE OF GOD: nor is it meet, that, for the sons of Perdition sake, it should lose the Glory and Title of an UNIVERSAL REDEMPTION, since it is PREPARED [or, procured] FOR ALL, AND ALL ARE CALLED TO IT 
b Adeum modum habet & Redemptis istae generis oumam, de qua loquiatur, quod illam homines reprobi, ac deplorate impii non accipiant, neque defectu sit gratiae Dei, atque justam est ut illa propter filios perditionis, gloriam ac titulum universalus Redemptionis amittat, cum sit parata cunctis, & omnes ad illam vocentur. Musculus, Loc. De Redempt. Generis Humani.  Our English Divines themselves in the Synod of Dort, express themselves to the same purpose thus: So than Christ died for all Men, THAT ALL AND EVERY ONE, by the Mediation of Faith, MAY through the virtue of this Ransom, obtain Remission of Sins, and Eternal Life. So that the express sense of these men is, That even the Heathen themselves, omnes & singuti, to whom the Gospel was never preached (in your sense, I mean) by men, and in the letter of it, are yet called by God to it, yea and may so believe, that by the Mediation of their Faith, through the Ransom paid for them, they may obtain Salvation.  
But suppose we (for Argument sake) that the Heathen, to whom the Gospel was never orally preached, were not in an immediate capacity of believing it (upon those terms of believing lately signified,) yet this proves not but that they might be in a remote capacity of believing it; such a capacity I mean, which by a regular and conscientious exercise and acting of those worthy abilities, which God had conferred upon them, might, by the ordinary blessing, and according to the standing course of the gracious Providence of God in such cases, have risen up and grown to an immediate capacity in this kind. So that (for example) an Heathen man, who never heard of the Name of Christ, may notwithstanding, by means of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, i. e. the effect of the Law written in his heart, quit himself to such a degree of well-pleasing unto God, that God will not fail to reveal or make known his Son Christ unto him, after some such manner and degree, which shall be saving unto him. This is the express Doctrine of learned M. Bucer. Here (saith he, writing upon Rom. 2.) let us observe two things: That God in no Age whatsoever left Men destitute of the Doctrine of Salvation. Therefore who ever at any time perished perished through their own default [or neglect.] For God so bedeweth [or besprinkleth] Nature with his Light, that they only remain strangers unto Righteousness, who willingly and of their own accord cast it from them. There are at this day Nations not a few, to whom the Gospel of Christ is not sincerely preached: others there are, WHO HEAR NOTHING OF IT. But if these did not voluntarily put from themselves the desire of Righteousness, the Lord (QUESTIONLESS) would so antmate [or enliven them] with his Spirit, that they should [or, might] perform the things of the Law, commit themselves wholly to his [grace, or] goodness, and do unto their neighbours what they would that they should do unto them. Hence it would come to pass that God would sooner send an Angel unto them, as he did unto Cornelius, then suffer them to remain ignorant of his Christ. But whilst through impious ingratitude, they detain his Truth revealed unto them in Unrighteousness, they do not only deserve to have no more of the good Spirit of God given unto them, but even to be given up to a reprobate sense, &c. The other thing to be taken notice of, is, That we ourselves also hearken unto the work, or effect of the Law, which is written in our hearts, that same right and divinely impressed sense of things within us, whereby we are continually called upon for holy and honest courses, and called back from those that are dishonest, &c. Afterwards, upon Vers. 25. of the same Chapter, he hath these words: But (as we formerly also showed) this was rather that which Paul intended, viz. to offer to the consideration of the Jews, that the Gentiles, even before Christ was revealed unto them, were Partakers of true Righteousness 
a Hic duo observemus: Deum nullis unquam seculis homines Doctrina salutis destituisse; proinde, quicunq, unquam perierunt, sua culpa periisse. Naturam ita perfundit sua lucc Deus, ut hi tantum a justicia aliem maneant qui eam ultro a se rejiciunt. Sunt & hodie Gentes non paucae quibus Evangelium Christi liaudquaquam sinceriter prae dicatur; sunt, quae de to nihil ptorsus audiunt. Hi autem si non ultro justiciae studium repudiarent, Dominus INDU●IE Spiritu suo sic eos animaret, ut quae legis sunt, praestarent, committerent se totos ipsius bonitati, proximis faccrent, quae cupiunt fieri sibi. Hinc fieret ut Deus citius Angelum cis mitteret uti fecit Corailio, quam ut ignorare eos Christum suum pateretur. Sed dum impie ingrati iniquitate sua detinent revelatam jam ipsis veritatem, merentur, non solum ut nihil praeterea boni spiritus acciptant, sed etiam ut dentur in sensum reprobum, &c. Alterum hic observandum est, ut ipsi quoque huic operi legis, quod insctiptum est cordibus nostris, recto illi (ut divinitus impresso) sensui, quo perperuo vocamtr ad fancta & honesta studia, revocamur a pravis, auscultemus, &c. Buter in Enar, ad Roman. c. 2. v. 14 Sed ut superius quoque ostendimus, magis id ex instituto Pauli fuit, ut objiceret judaeis Gentes etiam ante cis revelatum Christum, verae justiciae fuiffe compotes. Idem in vers. 25. ejusdem Cap. . The clear result of this Discourse is, That the Heathen, who never had the Gospel, or Christ, de facto preached in the letter, or by men, unto them, were yet in a sufficient capacity of doing such things, upon the account whereof God would have revealed them unto them by one means or other, and this upon such terms, which should have been available to Salvation. I might add much from Calvin and other Protestant Writers of best account, of like import, who very frequently and familiarly in their Writings promise with greatest confidence, the super-vening of the saving Grace of God, unto the regular industry and diligence of men, in the improvement of the light they have received. Yea, the substance of this Doctrine is ever and anon preached by those, who are by some counted Pillars of the Ministry amongst us at this day: who notwithstanding again destroy that Faith, which they build up in such a Doctrine, by denying the Universality of Redemption by Christ. Mr Edmond Calamy (in a Sermon preached by him Jan. 12. 1644. on 2 Chron. 25. 2.) amongst many other Passages pointing the same way, taught his People and Hearers thus: A wicked man may do that, which is right in the sight of the Lord, by the Light of Nature, and by the help of common Grace. And although God be not bouna to reward him for it, yet I DOUBT NOT but God, out of the abyss of his Mercies, if he make use of common Grace; I DO NOT DOUBT (I say) but God out of his abundant Mercy, though he be not bound unto it, yet will give him spiritual [or, special] Grace: if he make use of common Nature well, God will find some way or other to do good to that man's Soul. Luk. 16. 11. If therefore you have not been faithful in the unrighteous Mammon, who shall commit to your trust the true riches? This place seems to hold out thus much; That if a man improves the outward Mercies of God, or the work of common Grace, God will entrust that man with better riches; God will find out a way to do that man good. Afterwards (in the same Sermon) thus: Thou oughtest to do according to the gift and power, which God hath given thee in a natural way: and that God, which hath given thee power to do it in a natural way, will (NO DOUBT) assist thee with power to do things in a spiritual way. For that man which improves his natural talon, God will one time or other entrust him with a spiritual talon. For there was never any man went to Hell for, CANNOT, but for, WILL NOT. If you shall please further to peruse my Answer to Mr Jenkin, entitled, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, pag. 69, 70, 71, &c. you shall find the concurrent judgement of some others of no mean esteem for Learning, Piety, and whatsoever is called Orthodox amongst us. And the truth is, that in such a Doctrine as this, they cleave to the Scriptures themselves, and are one spirit with them. For when our Saviour, towards the close of the Parable of the Talents, teacheth thus: For unto every one that hath, shall be given, and he shall have abundance; but from him that hath not, shall be taken away, even that which he hath; he clearly avoucheth this for Truth, That whatsoever a man's original stock, in gifts or endowments in one kind or other, from God's hand shall be, be it never so weak, small, or inconsiderable, yet by a careful employment, it shall, through the grace and blessing of God hereupon, improve to a spiritual estate, which is therefore compared to an abundance, because the possessor hereof is enriched above measure by it. For that our Saviour by, him that hath, and to whom he promiseth, that more shall be given, doth not mean a person already converted, regenerate, or endued with true Faith, saving grace, or the like, so neither, by him that hath not, him that wanteth saving grace, is evident; 1. Because by the servants who received the Talents, as in a glass, is represented the state and condition, not of believers only, or those that shall be saved, but of the generality of mankind, or (at least) as well of such who will perish, as of those who shall be saved. This is evident from that which the Parable relateth concerning the unprofitable servant, who went and hid his talon in the Earth; for which his Lord commands him to be cast into outer darkness, where there is weeping and gnashing of teeth. Now the words under debate were uttered by our Saviour, upon occasion of this severe award (as it may seem) which the Lord passed against this unprofitable servant; Take therefore the talon from him, and give it unto him that hath ten Talents. Of the equity of this order, he gives an account in the said words: For unto every one that hath, shall &c. plainly implying, that by him that hath, he meaneth, him that hath upon improvement, or (which comes to the same) him that showeth and declareth that he hath [somewhat given him] by his employment and improvement of it: for otherwise, he that had his talon taken from him because of his hiding, or non-employment, of it, had, as well as the other, by original gift. And if by, him that hath, he should mean, him that hath, simply, or, in any consideration, than he that had received the one talon, notwithstanding his hiding it, should have had given unto him, and so had more abundantly, as well as the other. Again, 2. there is no ground, nor (I suppose) colour of reason, or ground, to conceive, but that all the Talents (mentioned in the Parable) the five, the two, the one, were all of one and the same nature, or kind; and that none of them signified any supernatural, or necessarily-saving grace, but only natural gifts, or endowments, such as men unregenerate were capable of, as well as regenerate. Nor do either Calvin himself, Musculus, or any other of our Protestant Expositors, give the least intimation of their sense to the contrary, in their Commentaries upon the said Parable; though Musculus be more assertive and express in the point, than any of the rest that I have seen. Amongst the ancient, Ambrose, by these Talents, understands the gifts or endowments of natural Reason 
b nam in terra abscondisse dicit, quod rationem quae ad imaginem & saint. m●l●●tudinem data est nobis, studio voluptatis obevit, & tanquam in sovea ca●●● abscondit. Ambr. 1. 3. l. 8. Comment. in Luc. c. 8. circa finem Nam illa Talenta, quae cuique distribuuntur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, nego significare posse vitam aeternam, Ratio certissima, quia illa distribuuntur servis omnibus, non tantum frugi, sed etiam nequam. ; which differs not at all in any thing material from the sense of our late Orthodox Interpreters. If then by the Talents be signified endowments or gifts of Nature, and such as the generality of men receive from God in some measure and degree, or other, evident it is from the clause under consideration, unto him that hath shall be given, &c. that by a faithful and careful use of those natural abilities, that light of Reason, 
Et paulo post; Itaque necesse est referri [Talenta] ad gratias temporales, quas Deus communicate, non piis tantum sed etiam impi●s; non Electis tantum, sed etiam reprobis. Chamier. Panstr. 1. c. 3. l: 8. c. 3 Sect, 15, 16  Conscience and Understanding, which every person of mankind under Heaven receiveth from God, he may and shall receive from him yet further, that which shall be of a saving import and consequence unto him. For that, by that which is (in the Parable) promised to be given, and that in abundance, to him that hath, must of necessity be meant somewhat that is of a spiritual and saving nature, is evident from the carriage of the same Parable; where the servants, who had received the Talents, and employed them faithfully (by whom are typified our Saviours, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, those that have, as was lately said) are graciously invited by their Master into his joy: Enter thou into thy Master's joy: So to the other; Enter thou into thy Master's joy. Now if either God, or Christ, be signified and meant by the Master of these servants (as I suppose no man questions, but that either the one, or the other, are typified hereby) by, entering into their joy, cannot be meant a receiving of a greater measure of natural gifts or endowments, nor of receiving any reward which belongs to persons qualified only with such Endowments as these, but, Salvation, or Eternal Blessedness and glory. If so, it roundly follows, that by what Christ promiseth shall be given to him that hath (in the sense declared) is meant somewhat of a saving consequence, as regenerating Grace, the sanctifying Spirit of God, Faith, and the like. And promising, not only, or simply, that to him that hath, shall be given, but further, that he shall have abundantly, he clearly signifieth, that in case men will provoke, stir up, and lay out themselves accordingly in the improvement of such abilities and gifts, which shall from time to time be vouchsafed unto them, they may, by virtue of the Bounty and gracious Decree of God in that behalf, attain and receive from God what proportion or measure of the Spirit of Grace, and of God, they can desire.  
What hath been argued, and (I suppose) demonstratively proved from the Parable of the Talents, and more especially from this promise or engagement of our Saviour, To him that hath, shall be given, viz. that upon a regular and reasonable improvement of those principles or abilities (which we more commonly, then properly, call, natural) vouchsafed by God unto men, they shall certainly receive from him that which is spiritual and saving, might be further evidenced and confirmed from many other Scriptures; as from Mat. 13. 12. Mark 4. 25. Luk. 8. 18. (where the same promise, almost in the same words, upon a like occasion, is made, and taught for sound Doctrine, by our Saviour;) so likewise from Mat. 10. 11, 13. Mark 12. 34. Luk. 8. 15. & 11. 52. Joh. 6. 27, 45. Eph. 5. 14. Rom. 1. 19, 20, 21, &c. Hebr. 11. 6, &c. (besides twenty more.) In all which places there is a perfect eye of the Notion contended for, visible enough to him that shall narrowly look upon them, and inquire into them. And indeed the Opinion or Doctrine itself, which we now plead, is so rational, so intimously comporting with, and suitable to, the Genius and main Design of the Gospel, which is to advance Godliness, and all excellent and worthy ways and works amongst men, that there is nothing can be alleged against the truth of it, but what upon due consideration will be found manifestly prejudicial and obstructive to the practice of Godliness, and of things worthy and honourable amongst men.  
From these Discussions than it clearly follows, That the Heathen, who only have, or have had, the benefit and help of the Light of Nature, together with those impressions of Good and Evil which accompany it, are, and have been, by means hereof, in such a capacity of having the Gospel, if not preached, yet (which is altogether as much, or rather more) revealed unto them, and consequently of believing it, that were they, had they been, true and faithful to the dear Interest of their own Peace and Happiness, they may, and might believe it, If so, the want of the letter, or oral preaching of it unto them, doth not excuse them from sin in their non-beleeving it; unless we shall say, that the committing of one sin, excuseth from the guilt of another, or that the neglect of one duty, dischargeth from the obligation of another.  
3. (And lastly) Suppose and grant we yet further (for Argument sake) that the Heathen actually wanting the letter and external Ministry of the Gospel by men, were in no capacity at all of coming to the knowledge of it, either by the Works of Creation and Providence, nor yet by any improvement of their natural Abilities (possible unto them;) yet it must needs be acknowledged that they were in a capacity of being made Partakers even of the letter and oral Administration hereof, in such a sense, as all Nations are in a capacity of having and enjoying such merchandise or commodities, which are exportable from any one Nation under Heaven, and may be had by recourse and equitable applications made to this Nation for them. When God erected and set up, first his Tabernacle, and afterwards his Temple, amongst the Jews, together with that entire systeme or body of his Ceremonial Worship, wherein, though under Types and Figures, he discovered his gracious Counsel and Intentions by Jesus Christ towards the world, and (indeed) preached the Gospel, though his intent and purpose herein was to privilege and accommodate this Nation above any other People and Nation under Heaven, yet was it no part of his mind, that these Discoveries of Himself, or the great Blessing accrueing thereby unto men, should be so confined or appropriated unto this People, but that all the World, and all the Nations round about them, far and near, yea and every particular person, born or dwelling in any of these Nations, might, if they pleased, have had part and fellowship with them in all this Grace and Blessedness, as many actually had, who became Proselytes to the Religion and Worship of this Nation. Yea all the privilege or prerogative which this Nation had above others, in, or about the Word, and Worship of God, the Apostle Paul resolveth into this, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Rom. 3. 2. that they were entrusted with, made Feoffees (as it were) in trust of that great treasure, the Oracles of God, not for themselves, nor their posterities only, but for the World, or generality of mankind; even as the same Apostle, speaking of himself, and of the Gospel, saith (in the same word, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Gal. 2. 7.) that he was entrusted with it for the Gentiles, or Gentile part of the World, as Peter was for the Circumcision, i. e. the Jews. This Apostle, as in consideration that the said Ceremonial Worship, or Mosaical Gospel, was committed, or deposited in trust with the Jews, he calls it, theirs, (Rom. 9 4.) So because they were entrusted with it on the behalf of the World, elsewhere calls it, in respect of the several members, parts, and veins of it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the rudiments, or elements, of the world, (Gal. 4. 3. Colos. 2. 8, 20.) meaning, those Mosaical Ceremonies and Observations, which God delivered unto Jews by Moses, for the nurture and training up of the World (during the infancy and pupillage of it) in the knowledge of God, and the things of their Eternal Peace. In like manner, in that Spirit of Prophecy, which God poured out so abundantly upon this Nation, in those Prophets which he raised up and sent unto them from time to time, to instruct, admonish, reprove, declare unto them things to come, &c. he had respect, as well to the Nations of the World, as to the Jews themselves, as appears by sundry particular Prophecies, which much more nearly concerned other States and Nations, as Babylon, Egypt, Tyre, Edom, Moab, &c. than the Jews. Athanasius (among the Fathers) very excellently and fully to this point discourseth in his Treatise concerning the Incanation of the Word of God: where, having affirmed that the Grace of that Image stamped upon men according to the likeness of God, is, and was, sufficient to afford unto men the knowledge of the Word of God; and yet, that, in case men should neglect to know him, by looking into themselves, he had provided this remedy for such their weakness, viZ. That by the Works of Nature they might understand him to be the Workman, &c. he advanceth his discourse in words to this effect. But when as the negligence of men by degrees grew worse and worse, God yet again provided for this weakness also, sending unto them Laws and Prophets familiar with them [or, which might be well known to them,] that in case it were troublesome unto them to look up towards Heaven, they might receive instruction from their neighbours, [or, near at hand.] For one man may learn of another that which is excellent, nearer hand. So than they might by lifting up their eyes to the vast magnitude of the Heavens, and considering the sweet harmony of Nature [or, the Creation] come to know the Word of the Father to be the Captain [or Guider] hereof, and that by his Providence over all things, he discovers and makes known the Father unto all Men, and that he therefore gives motion unto all things, that all Men by him may know God. Or if this were grievous to them, they might converse with Saints [or, holy men,] and from these learn to know God the Maker of all things to be the Father of Christ, and that the worshipping of Idols is impiety, and full of all ungodliness. They might also by the knowledge of the Law abstain from all Transgression, and live righteously [or, virtuously.] For the Law was not [brought into the world] for the Jews only, nor were the Prophets sent only for them [or, their sakes.] They were sent indeed unto the Jews, and of the Jews were persecuted: but they were the sacred and public School of the whole World, to instruct men as well in the knowledge of things appertaining unto God, as in matters relating to the Discipline and Government of the Soul 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Athanas. de Incarn. Verbi. p. 39, 40. Edis. Commel. . Consonant to the import of this Discourse, is that of Calvin also, transcribed by me, pag. 508, 509. of my Redemption Redeemed: toward the close whereof he speaketh words to this purpose: Although indeed there was no necessity to seek him [God] very far, by reason that each one might find him in his own self, being that we are all kept and preserved by his virtue dwelling in us. In the mean time, to manifest more imply his goodness and infinite clemency amongst men [or, towards men] he hath not contented himself to instruct them by all such documents, as those we have expressed, but hath specially given to understand his voice to a certain People, &c. [meaning, that from, and by means of, these, the rest of the World might have opportunity to receive the knowledge of those things, which were revealed unto them, not for their own sakes only, but for the accommodation and benefit also of all others.] If you please to peruse the Commentaries of our best Protestant Writers upon those passages of Christ, Joh. 4. 36, 37, 38. sent you to reap that, whereon you bestowed no labour: other men laboured, &c. you will find many things directly pointing towards the Notion in hand. Calvin himself acknowledgeth that some understand these passages as well of the Gentiles, as the Jews; and confesseth, that in all ages there were some grains [or, seeds] of Piety [or, true Religion] scattered over the whole World 
d Et sunt qui promiscue tom de Gentibus, quam de ludaeis haec exponant. Fateor quidem pieratis ●●aenam grana semper in toto orb fuisse sparsa, &c. Calvin. in Ioh. 4. 36. . Gualther writing upon the said Verses, plainly affirmeth, That the Fathers and the Prophets, by their diligent husbandry about the Lord's Field, sew the seeds of true Piety all the World over 
e Promittit ergo illos ejus gaudii consortes fore, in quod jam olim ingrests sint sancti Patres & Propherae, qui agrum Domini studiose colendo, vetae pieratis femina in toto orb sparserunt. Gualther. Homil. 31. in Iohan. . Again, a little after he saith, that God used the labour and Ministry of the Patriarchs and Prophets in tilling or culturing the World, and preparing it for the Evangelical Harvest 
f Id veto de Patriarchis & Prophetis dicitur, quoium opera & ministerio Deus usus est in mundo excolendo, & praeparando ad meflem hanc Evangelieam. Ibid. Secuti sunt Prophetae quorum sermons longe lateque per diversas Gentes fuerunt vulgati. . Afterwards he showeth at large, into what Countries, first the partiarches traveled, spreading abroad where they came, the sweet savour of the true knowledge of God; and then, how the Prophets following them, by the spreading of their Sermons and Prophecies into divers Nations far and near, advanced the same service: which also he further saith was much promoted by means of the Captivities and Banishments of the Jews, in Assyria, Babylon, and over all the East. Having hereunto added the Consideration of the Translation of the Scriptures (Than extant) or of the Old Testament, into the Greek Tongue, procured by Ptolemy Philadelphus' King of Egypt after the Babylonian Captivity, which (as he truly saith) was of very great consequence for the Propagation of the knowledge of the true God through the World, he concludes that these particulars did much facilitate and help forward the Work and labours of the Apostles in the Conversion of the World. Hugo Grotius likewise upon the same place to the same purpose: The Field was broke up, and brought into tilth, by the Prophets, who not only in Judea, but in many other Countries and Nations amongst the Gentiles, both by word and writing awakened men to the Worship of the One God, which is the seed of an Evangelical Harvest, or Enerease 
g Subactum est arvum a Prophetis, qui non tantam in lucae, sed & per dispersio ne● varias acpud gentes voce ac lcriptis homines ad unius Dei cultum excitarant, quod semen est Evangelicae frugi●. Hug. Grot. in Iob. 4. 38 .  
Thus than you see that it is not my sense alone, but the judgement likewise of many wiser and more learned men, That God in setting up that great Light of the knowledge of himself in the Land of Judea, which some conceive to be the centre or middle part of the habitable World, and amongst the Jews, as upon a Candlestick, did intend the benefit and blessing of the shining of it throughout the great House of the whole World. And as many did partake of this Benefit and Blessing, who inhabited Countries far remote from the Jews, joining themselves unto the people of the God of Abraham, so had all others the opportunity of doing likewise. And though remoteness of Country, or dwelling, from Judea, might haply be some extenuation or mitigation of the sin of men's remaining ignorant of God, his true Worship, and Service, and of those spiritual Mysteries, which were to be learned in Judea; yet was it no adequate or sufficient excuse thereof.  
These things duly weighed and considered, the particulars objected by you against that Proposition of mine, about which (it seems) you are at present dissatisfied, appear reconcilable enough to it, and fairly answerable.  
For, 1. whereas you argue, that all Men have not a legal tye or obligation upon them to believe on Jesus Christ, and upon this account cannot stand bound to believe on him; I answer, by denying your Antecedent, and affirm, That all Men [i. e. all men not wholly disabled, either through want of years, or defect of natural capacity, to believe; though there be a sense, which the Schoolmen term, sensus divisus, wherein even such persons as these are under a tye of believing,] but all others (I affirm) are simply and directly under an obligation of believing on Jesus Christ.  
Whereas you further argue; If so, then are they under this obligation, either by the Law of Nature, or else by some positive Law of God; and affirm, that by neither; and hence conclude, not at all: I answer; The obligation you speak of lieth upon them, by the force and authority of both these Laws. First, The Law of Nature requireth all Men, teacheth all Men, 1. To seek and inquire after God, i. e. the Knowledge of his Nature, Attributes, Excellency and Perfection of Being. 2. After the richest and best Discoveries of his Will and Pleasure concerning men, which are anywhere to he found. 3. (And lastly) This Law requireth likewise of all Men, to submit unto every part of the Will and Pleasure of God concerning them, being any ways made known to them. Otherwise we must hold, either that this Law teacheth not men, to regard, mind, look, or listen after any Manifestation or Dicovery, which God makes of himself in any part of the World, but only near to them, and (as the saying is) under their noses, or within their own thresholds; or else that it teacheth them to rest satisfied with such. Discoveries in this kind, which are imperfect, and unsatisfactory: or lastly, that it doth not teach them to submit to the Will of God in all things, as far as it shall be discovered unto them. None of all which can be affirmed with truth, or likelihood of truth. First then, if the Law of Nature requireth of all Men (except the before excepted) to inquire after the best and fullest Discovery, which God anywhere maketh of himself, his Will and Pleasure concerning Men; And, 2. if the Gospel be the fullest and richest Discovery in this kind, which he hath made, or which is to be found (which I presume is no Christian man's Question:) And lastly, if it be the express revealed Will of God in this Gospel-Discovery of himself, That all Men who hear of it, or come to the knowledge of it, should believe in his Son Jesus Christ; it roundly follows, That by the Law of Nature, all Men of years and competent understanding, stand obliged to believe in Christ, either in sensu composito, as viz. if they have, or have had, the letter of the Gospel, or live, or have lived, under the found of the Ministry of it; or else in sensu divisa, viz. in case the Gospel hath never yet in the Letter or Ministry of it been revealed unto them.  
Nor is that which you allege concerning the inability of the Light of Nature to discover, that there was, or ever would be, such a Man and Mediator as Jesus Christ, much considerable to your purpose, though it should be granted in as ample terms, as you propound it. For what though the Light of Nature be not sufficient to make such a Discovery, yet is it sufficient to teach men that it is their Duty to inquire and hearken out what Discoveries God maketh of himself in the World: and when they have heard of, or found out, the Discovery you speak of (I mean of such a Man and Mediator as Jesus Christ) it is able to inform and teach them that it is their Duty to believe in him accordingly. The Light of Nature (probably) is not sufficient to inform every Member or Subject in a State or Commonwealth what Laws or Statutes the Parliamentary or Legistative Authority of their State, will enact, or impose upon the respective Members hereof. Nor can it reasonably or equitably be expected from the persons invested with the Legislative Power, that they should cause all the Laws which they enact from time to time for the due Government of their State, to be proclaimed by an Officer of State at every particular man's door, no nor yet in every particular Village or Town, to oblige the Inhabitants to a subjection unto them. It is sufficient for such an end and purpose as this, if they be proclaimed, published, or promulgated in the Metropolis or head City of this State, where, or from whence all and every the respective Inhabitants and Subjects hereof, may and aught to receive information of them, what they be. And they that live most remote from the said Metropolis, or place, where the Publication of the said Laws is made, are notwithstanding as well obliged to the observation and keeping of them, as the Inhabitants of this City itself, though these, by reason of their dwelling, have a readier and better opportunity to come to the knowledge of them. In like manner God being the Absolute Monarch of, and Lawgiver unto, the World, it is sufficient for him, and as much as can reasonably be expected from him, only that he should take care and provide, that that great Law of Life and Death, the Gospel, should be published, and promulgated in some eminent place, or places of the World, from whence all other parts of the World round about might have an opportunity to receive the knowledge of it. Nor are any of the respective Subjects of this great Kingdom of the World, privileged or exempted from yielding Obedience and Subjection to their King in that great Law of his Gospel, because of any remoteness of their dwellings from those places, where he hath made any solemn Publication of it, or because he hath not sent a public: Officer of Heaven, an authorised Minister of this Gospel home to their Houses, to proclaim or publish it within their doors. So that (by the way) the meaning of those Demands of the Apostle, on which you insist, How shall they believe on him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, except they be sent? the meaning (I say) of these Interrogatories, or any of them, is not, either as if no man could possibly believe the Gospel, but he that had personally heard it preached by a Minister, or that men could never come to hear it, but only from the mouth of such a Minister; or that none could publish it upon such terms, as to cause it to be believed by men, but some such Minister only; all such suppositions as these are palpably irrelative to the mind of the Apostle in those Demands. His meaning in them is only to imply, 1. That the World, having generally so corrupted themselves with all manner of wickedness, and voluntarily estranged their hearts and minds from God, were in no likely posture or condition to be brought to believe on him by means of Christ, or on Christ himself, without the opportunity and advantage of some declaration or report of the Gospel made in one kind or other unto them. 2. That they were not like to hear of God, or of Jesus Christ, in the Gospel, had there not been some, one, or more, to have preached, or published it in the World. 3. (And lastly) That there was no likelihood, that any such man, or number of men, would ever have been found or heard of, who should, or would, have preached or published the Gospel, or Name of Jesus Christ, up and down the World, had they not been sent, i. e. had they not received both instructions from God concerning the truth, tenor, and substance of the Gospel, and how they were to proceed in the preaching of it, as also a special charge and injunction from him to preach it accordingly. None of these particulars give the least intimation, as if no man were either in a capacity, or under an obligation, to believe the Gospel, but only they to whose habitations some Minister of the Gospel was, or should be, sent to preach it. It is sufficiently known, and generally granted by Divines, that there were, and are, several Nations and Countries in the World, unto which none of the Apostles ever came to preach the Gospel: yet the Apostle Paul informeth us, and that with an emphatical asseveration, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, translated, verily, that their sound went forth into all the Earth, and their words unto the end of the World, Rom. 10. 18. How can this assertion of his stand, but in the strength of this rational supposition, That their preaching and publishing the Gospel in such parts and places of the World, where they came and had opportunity to do it, was virtually and constructively a preaching and publishing of it throughout the whole World; and that those Nations, unto which the Apostles did not preach it personally, had yet a gracious opportunity to come to the knowledge of it, by means of their preaching and spreading of it so far, and in such Countries, as they did? And unless such a supposition as this be admitted, we must fall hard and heavy in our censures upon the Apostles, and conceive of them as men unfaithful and defective in the Execution of that High Commission, and most weighty Charge, imposed on them by the Lord Christ, concerning the preaching of the Gospel; the Tenor whereof (as we know) was, that they should go, and teach ALL Nations, baptising them, &c. Mat. 28. 19 And again (as another Evangelist draweth it up) that they should go into ALL the World, and preach the Gospel to EVERY Creature. No Interpretation of what the Apostles did, in, or about the discharge of this their Commission (the equity of this Commission salved) can render them obedient and faithful therein unto their great Lord and Master, but only that which supposeth every Creature to have been sufficiently Evangelized or taught by them, in the Teachings of that party of the Creature, or of those particular Creatures, which were actually and personally taught by them: and that all the World was put into a sufficient capacity of believing, or (which is the same) into a way of having the Gospel even in the letter of it made known unto them, by their enlightening those parts of the World with the knowledge of it, in which they preached it. Nor can that of the Apostle claim the honour of truth, where, speaking of the Gospel, he saith, it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (the word so emphatically urged by you) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, i. e. preached unto every Creature which is under Heaven, (Col. 1. 23.) but upon the account and warrant of such a construction.  
But, 2. neither will my Principles allow me to gratify you with my belief of this your saying (unless very rigidly understood, and in such a sense wherein it will little accommodate your cause) That the Light of Nature, neither can, nor ever could, discover to mankind, that there was, or ever would be, such a Man, and Mediator as Jesus Christ, &c. What the Light of Nature hath de facto discovered unto mankind, may much better be known and judged of, than what it can, or could, discover. I confess my apprehensions concerning the extent of the Power and Abilities of the Light of Nature carefully preserved, prudently managed, and industriously improved and employed, run very high: and I judge that the greatest part of what this Light hath hitherto discovered unto mankind, is not commensurable to the least part of what it is, and hath been, able to discover. But what if it be granted, That it neither is, nor hath been able to discover, that there was, or ever would be, such a Man and Mediator, as Jesus Christ, viz. in all particularities relating to his Person, wherein the Gospel presenteth him to the World, yet may it be able so far to discover him, that a man by the discovery may be rationally persuaded, through, or by means of him, to depend upon God, for the Pardon of his Sins, and Salvation of his Person, yea and this to the real obtaining of both at the hand of God. I have no ground at all to believe or think, that such Jews, who before, and under, yea and long after Moses, did believe in God unto Salvation, had Jesus Christ discovered unto them in any such Vision of Particularities, as that exhibited in the Gospel. The sum and substance of what they (at least the far greater part of them) apprehended, knew, or believed concerning Christ, amounted not (I suppose) to much more than this; viz. That God had found out, and pleased himself in, a way or means, how to show Mercy and to forgive the Sins, and save the Souls, of such who should put their trust in him, and live righteously and holily in this present World. For that God did not declare, [i. e. make plainly and fully known in the World] upon what account of Righteousness or Justice, he pardoned sin committed in the World before the great atonement made by the Death of Christ, until this atonement was actually made, is evident by this passage of the Apostle, Rom. 3. 24, 25, 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ; whom God hath set forth to be a Propitiation through Faith in his Blood, TO DECLARE HIS RIGHTEOUSNESS FOR THE REMISSION OF SINS THAT ARE PAST, through the forbearance of God; [meaning, that God through his great patience, or strength of forbearance, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, remitted sin, even long before any Satisfaction or atonement made for it;] To declare, I say; at this time [viz. when Christ suffered in the flesh] his Righteousness, that he might be just, and a Justifier of him that is of the Faith of Jesus, i. e. that he might appear to be, and to have been, just, in justifying him [i. e. every one, or whosoever] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that was, is, or shall be a believer in Christ. From this last clause, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is of the Faith of Jesus, i. e. that believes, or depends, on Christ for Righteousness (relating in special manner to the believing Jews before the coming of Christ in the flesh,) it is observable, that they are reputed by God (and consequently, aught to be so reputed by men also) believers in Christ, not only who know him by Name, or in the hypostatical union of the two Natures, or the like, and believe on him under such a Notion as this (for thus the believing Jews, who were justified by God before the Coming of Christ, neither knew him, nor believed on him, as was formerly said,) but also they that believe on God by, or through him (as Peter expresseth it, 1 Pet. 1. 21.) i. e. who either by Grace purchased or procured by him, or by any Providence, or Dispensation, one or more, issued by God for his sake, or upon his account, in the World, are brought, or prevailed with, to depend on God for the forgiveness of their sins upon their Repentance. And that the Jews I speak of, when they did believe on God unto Justification, did not explicitly, or by Name, believe in Jesus Christ, seems to me very apparent from those words of Christ to his Apostles, Joh. 14. 1. Ye believe in God: believe also in me. If they had believed in him as explicitly, and distinctly, as they did believe in God, there had been no more ground, why he should exhort or encourage them to believe in him, then in God: nor why he should have owned them in their belief in God, more than in their belief in himself. And that that their belief in God, which our saviour here acknowledgeth in them, was unto Justification, I suppose that you neither will, nor reasonably can, deny. Now than if such a Faith, which had Jesus Christ only virtually and interpretatively in it, and none but God himself explicitly, and directly, was notwithstanding available to the Justification of the Jews, who had better opportunities of means for an explicit knowledge of him, than the Gentiles; much more reasonable is it to conceive that the like Faith will be accepted in the Gentiles to their Justification; especially considering, 1. That same Divine Attribute, which the Scripture calls, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a non-acceptation of persons (so frequently asserted and inculcated by the Holy Ghost in the Scriptures:) and, 2. That the Justification of men, is a judiciary act awarded, according to the Tenor of a known Law, by God.  
Besides, That Jesus Christ is in such a Faith, by which men are actually enabled to come with acceptation unto God, I presume you will not deny, considering what Christ himself saith, No man cometh unto the Father, but by me, Joh. 14. 6. That by such a Faith, whereby a man believes, 1. That God is: 2. That he is a Rewarder of them that diligently seek him, he is enabled thus to come unto God, is the express Doctrine of the Apostle, Hebr. 11. 6. And that the Heathen, who never had the advantage of the letter of the Gospel, were notwithstanding, partly by the Light of Nature, partly by the Works of Creation, partly by the patient and gracious Administrations of God in the course of his Providence towards the World, in a very sufficient capacity of attaining such a Faith as this, if I judged it matter of question, either to yourself, or any other considering man, might be largely demonstrated, not only from the Scriptures, but even by many pregnant Testimonies extant in the Writings of the Heathen themselves. Not to impose any great tax upon you, though for your own satisfaction, in this kind, if you will please to peruse only the fifth and nineteenth Chapters of the L. du Pless is de Veritate Religionis Christianae, you will find by several passages drawn together by this learned Author from the Writings of such Heathens as we now speak of, 1. That the Light of Nature was sufficient to discover unto them somewhat concerning Christ: And, 2. (and more clearly) That they did (I mean, many of them, and consequently, that more, yea, that all, might) believe, both that God was, and that He is a Rewarder of those, who diligently seek him. And I presume you know that much more of this latter import might readily be cited from the Books and Writings of several others of them, not mentioned by the late named Author. Again,  
2. That the Heathen we speak of (and consequently, all Men without exception) had, and at this day have, a tye upon them by the Law of Nature to believe in Jesus Christ, is evident upon this consideration; viz. because this Law obligeth all Men to do that, which is essentially conducing to their sovereign Welfare and Peace, and without which it is unpossible for them to escape ruin, and destruction. And if men stand bound by the Law we speak of, to use such means for the preservation of their natural Lives and Beings, without which they cannot reasonably expect or judge that they should be preserved; much more must they needs be obliged by the same Law to provide things needful for their eternal safety and well-being, and without which they cannot, upon any reasonable account, expect or look for these so importantly-necessary accommodations. Now the Scripture saith expressly; Neither is there Salvation in any other, [meaning, but in Jesus Christ,] for there is none other Name under Heaven given among men whereby we [men] must be saved, (Acts 4. 12.) and this by believing on this Name, Joh. 20. 31. These latter words, There is no other Name UNDER HEAVEN given, &c. clearly overthrow two of the main Pillars of your Discourse, which are these; 1. That this Law of Salvation, Whosoever believeth, shall be saved, respecteth only such, unto whom the Letter, or vocal Ministry of the Gospel is sent, and that there is another Law, Covenant, or Promise, by which others shall, or may, be saved, (which by the way, I look upon as a very adventurous Position, and of dangerous consequence.) 2. That such a Repentance, which neither includeth, nor supposeth Faith in Christ, in one kind or other, and whereof persons unevangelized (in the sense oft mentioned) are capable, is available to these persons unto Justification and Salvation. For if there be none other Name [but that of Jesus Christ] UNDER HEAVEN given among men, whereby &c. i. e. no other method, course, way, or means whatsoever vouchsafed by God unto men for their Salvation, it demonstratively follows, 1. That this Law of Salvation, Whosoever believeth on Jesus Christ, shall be saved, with that of Condemnation (opposite to it) He that believeth not, shall be damned, doth not respect only persons Gospelized (in the sense declared,) so that these only shall be either saved, or condemned, according to the different tenor and import of them; but the generality or universality of mankind, where ever the Faculties of Reason, judgement, Conscience, Understanding, &c. are found in any competent growth or maturity. 2. That no Repentance whatsoever, which hath not the Name, i. e. the virtue, grace, merit, influence (in one kind or other) of Christ in it, will avail any man unto Salvation.  
Nor is that of the Apostle, Rom. 2. 12. any ways contradicting that which hath been now said: For as many as have sinned without Law, shall also perish without Law: and as many as have sinned in the Law, shall be judged by the Law. For the intent and purport of this passage only is to show, that God in the judgement and Condemnation of wicked men, will have respect to the different degrees of means and opportunities, which have been vouchsafed unto them respectively, for the restraining of them from the ways of sin and wickedness; and to imply withal, that because the Letter and oral Ministry of the Scriptures, or Word of God (frequently termed, the Law) superadded to the Law and Light of Nature, and those other advantages (common unto all men) of the Works of Creation, Providence, &c. are a means of greater efficacy and a more potent tendency to restrain from sin, than those other alone, and without these, therefore they, who shall be found to have lived wickedly and ungodlily under these, shall receive a greater Damnation, than those who have lived sinfully under the want of them.  
If it be yet further objected (against the Argument in hand) That the Law of Nature cannot oblige men to things unpossible, no not in order to their own Preservation, or Peace; and therefore cannot oblige those to believe in Jesus Christ, to whom he was never preached, this being unpossible unto such persons, as these: To this I answer,  
1. That the sinews of this reasoning have been already cut, where we proved, that Jesus Christ, is so, so far, and upon such terms, preached, or made known unto all Men without exception, that no man lieth under an impossibility of believing in him; I mean, of believing in him upon such terms, which will be available to his Salvation, (as hath been formerly declared.) But,  
2. I answer yet further, That if the positive, or written, Law, or Word, of God, bindeth men unto that which is unpossible, what Reason can there be given, why the Law of Nature may not do the like? (especially considering that this is the Law of God, as well as that.) But that the positive or written Law of God requireth things unpossible of men, is (I suppose) your own sense and judgement; certain I am, it is the general sense of those, who are Enemies to the Doctrine of Universal atonement.  
3. (And lastly) Were it granted that the Law of Nature doth not bind to things impossible, in sensu diviso, yet it may very equitably and well bind to things unpossible, in sensu composito. As for example; suppose I have a child, or Wife, lying sick in an upper Chamber, or room in my House, and at present I am below; the Law of Nature in this case bindeth me to visit them, which yet is unpossible for me to do, whilst I remain below, and in my present posture of absence from them. But because I may very possibly go and get up to them by the opportunity of such stairs or steps, which are purposely provided to make the way into this Chamber passable for men, therefore the tye which is upon me by the Law of Nature, to visit them, is no ways hard, or unreasonable. In like manner, were it granted, that men who never heard of the Name of Christ, are, in their present condition, posture, and frame, under an impossibility of believing on him, and so not bound by the Law of Nature to believe on him, during this incapacity; yet this no ways proveth, but that they may stand bound by this Law to believe on him, yea and that this believing is possible enough to them, in sensu diviso, (as hath been said) though not in sensu composito, that is, by using such means, and applying themselves to such a course, whereof they are, actually, and de presenti, capable, and which have a proper and direct tendency to enable them to believe actually in due time. Sed de his, priùs. Nor do I believe that any person whatsoever of mankind (such only excepted, who have sinned the sin unto death, as John expresseth it, who, in and by the said sin, cast in their lot with Devils, and deserve no longer to be numbered amongst men) liveth under any simple, absolute, or invincible impossibility of being saved. Yea if it shall be supposed, that any other person lieth under such an impossibility, it must needs take off from the hearts and consciences of men much of that fear and dread, which are of a very sovereign consequence and import to preserve them from the horrid guilt of that sin. And thus (I trust) I have given a fair and satisfactory account unto you of the truth of this Doctrine, That all Men stand bound by the Law of Nature to believe on Jesus Christ; or at least (in your own phrase) somewhat that seems to me very like to such an account. Again,  
2. That the like Obligation is imposed by God upon all Men (in the sense explained, and avouched) by a written, or positive Law, is (I suppose) of a like ready and easy demonstration. When the Holy Ghost by the mouth of the Kingly Prophet admonisheth and calls upon the Kings and Judges of the Earth, thus: Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled, &c. (Psal. 2. 12.) 1. By the Son, evident it is (and Interpreters generally consent) that the Lord Christ is meant. 2. That by kissing this Son, is meant such subjection to him, which includeth, or presupposeth Faith (at least) in him, is so evident likewise, that I know no Expositor otherwise minded. And besides, this clause, lest he be angry, and ye perish, &c. plainly evinceth it; in as much as no kissing him, or subjection to him, without believing on him, will prevent his anger. 3. (And lastly) That by the Kings and Judges of the Earth, he doth not (in the first place) mean some of these only, as (for example) those who have the Gospel preached unto them, with an exclusion of the rest; nor, 2. That by Kings and Judges of the Earth, he means the mere persons of men invested with these dignities, but (by a Synecdoche, and according to the frequent dialect of the Scriptures) those entire Bodies and Communities of men, of which Kings and Judges are the Heads, are things, both so rational in themselves, and so demonstrable also from the first Verse of the Psalm, and indeed from the whole carriage of it, that to give any further proof of them, were but to light up a Candle to the Sun. Or if it shall be importunely, and as it were by the teeth, held and maintained, that none but the persons themselves of Kings and Judges are here meant; yet will it even from hence, and this with a notoriety of consequence, follow, That all their Subjects, and consequently, all the World, stand bound, by virtue, as well of the same Command, as of the same Caveat, or Threatening, to exhibit the same Subjection unto the Son of God. Musculus may be consulted upon the place 
h Expendamus etiam quanta sitista Christi Filii hominis majestas, potentia, & gloria, quod ad pedum illius oscula Reges terrae, absque ulla discriminatione, quanti quanti sint, vocantur. Quis nam mortalium ab hac submissione excipitur, quando illa ipsis quoque regibus imponitur? Musculus, in Psal. 2. Vers. 12. .  
Again, when the Apostle John asserteth this to be the Commandment of God, that we should believe on the Name of his Son Jesus Christ, (1 Joh. 5. 23.) he cannot be conceived to speak only of Saints, or such who are believers already, as if these only were the men, whom God commands to believe in the Name of his Son: for than it would follow, that every believer in the first act of believing supererogates, and doth more than God requires of him by any Law, Precept, or Commandment of his. Nor, 2. can he reasonably be conceived to speak of such only, who have the Letter or oral Ministry of the Gospel sent, or granted, unto them: because then (in like process of consequence) it will follow, that in case any of those, to whom the said privileges are not vouchsafed, shall believe in Christ, he also shall super-erogate, and do more in a way of righteousness, than God commandeth him. Therefore when this Apostle saith, It is the Commandment of God, that WE should believe, &c. his meaning is not, either, 1. That WE Saints, with the exclusion of all others; nor, 2. That WE who have the Gospel preached by men to us, with the exclusion of all others: But, 3. (and lastly) That WE Men, with the inclusion of all other men whatsoever, should believe.  
If it be objected and said; That such men, who have neither the Letter, nor oral Ministry of the Gospel, are in no capacity, no possibility of believing: and therefore to argue, that in case they should believe, they should super-erogate, is to argue, not only from an unsound, but even from an unpossible supposition; and no better, then if a man should argue, thus; If a stone, or a brute beast, should with an audible, or intelligible voice, magnify God, they should super-erogate, because there is no Commandment imposed upon them by God to do such a thing: To this I answer,  
1. That it hath been already sufficiently proved, that the supposition which this Objection faulteth, is neither impossible, no nor yet unsound; but that such persons, who neither have the letter of the Gospel, nor yet the preaching of it by men, are notwithstanding in a capacity of believing. I add,  
2. That if there be an impossibility that such persons should believe, than their believing supposeth, or includeth, some other thing which is unpossible also. For this is a true Rule, and of unquestionable evidence: Possibile est, quo posito, nihil sequitur impossible: That is possible, upon the supposal whereof no impossibility followeth. Now in case it should be supposed that a man without the Letter, or oral Ministry of the Gospel, should, or might, believe, it cannot reasonably be imagined what impossibility would follow (I mean, in argument, or supposal) hereupon. Therefore there is no impossibility that such a person as we speak of, should believe.  
3. (And lastly) In case men destitute at present of the Letter, and Ministry of the Gospel by men, should not stand bound by some Law, or Commandment of God, to believe, then, in case either the said Letter, or Ministry shall at any time hereafter be vouchsafed unto them, they must either be supposed to remain still as much disobliged from believing, as before (which, I presume, is none of your thoughts,) or else, that there is some new Commandment imposed upon them by God, which was not imposed on them before. Now with God (the Scripture plainly affirmeth) there is no variableness, neither shadow of turning, [or, change, Jam. 1. 17.] Nor doth he create, or make new Laws to subject men unto upon emergent or accidental occasions: but all his Laws were made, given unto, and imposed upon, men, before any new emergency, or change of circumstance, or condition, befalleth them. So that (for example) he that hath formerly been very poor, but hath of late a great and plentiful Estate cast upon him by God, doth not now stand charged to distribute, to do good, to be rich in good works, &c. by any new Commandment of God imposed on him since his advancement in the World, which did not oblige him before, but by virtue of such a Command, whereunto he was subject all the time of his poverty, as well as since his being made rich, although he stood not bound by it to act according to the tenor of it, but only then, or at such a time, when and in case he should become rich; and now also not continually, but upon due and regular occasions only. This Commandment of God, Thou shalt worship the Lord thy God, obligeth a man as well sleeping, as waking, as well in the midst of his lawful employment, as at times of liberty and convenience for his actual worshipping of him: otherwise God must be said to take off this Law from men, as oft as they go to sleep, or to the labour of their ordinary Callings; and again to lay it on them anew, as oft as they awake, or cease from their labour; or rather as oft (and as oft only) as they have opportunity actually to worship him. Yet doth it not oblige any man to worship him at such a time, when, or whilst he is sleeping (supposing his sleep in respect of the time or season of it lawful) nor yet whilst he is at the work of his Calling, supposing that herein he doth but that which is his duty to do. I make no question but you have often met with that common Maxim of Divines: Praecepta affirmativa semper obligant, sed non ad semper: Affirmative Precepts always bind, but not unto always, i. e. not to a perpetual or uninterrupted practice of that duty, whereunto they bind. A rich man stands always bound to distribute to the poor, but not to distribute always, but only upon all Christian Occasions and Opportunities. So a Minister stands always bound to preach to his People: but he doth not stand bound to preach always or continually to them. In like manner suppose it were granted, that an Heathen, who never heard of the Gospel, nor of the Name of Christ, nor ever had opportunity to hear of either, doth not stand bound to believe (formally, or explicitly) in Christ, whilst he remains under these disadvantages for such a believing; yet this proveth not, but that even such a person, stands simply and absolutely bound to believe in him, and this upon the terms specified: or in case the Gospel shall at any time afterwards be sent unto him by God, that he now stands bound to believe by a Commandment newly given or imposed upon him by God, and not by virtue of that Commandment, wherewith he stood charged before.  
Nor is that Text Acts 17. 30. cited by me to prove an universal Obligation positively imposed by God upon all Men to believe on Christ, disabled by any attempt made by you in that behalf; the words being these: And the times of this ignorance God winked at: but now commandeth all Men everywhere to repent, &c. For, 1. We have demonstratively (I suppose) proved already, That the Repentance here mentioned, and commanded by God unto all Men everywhere, includeth, or presupposeth, Faith in Christ, and that no Repentance whatsoever, is, or can be, actually saving, but only such, which is influenced or raised by Faith in Christ, of one kind or other, either formal and explicit, or else consequential, implicit and interpretative. 2. It hath been in like manner proved, that these Universals, all Men, everywhere, cannot reasonably, nor with that Reverence and honour which are due to Scripture-expressions, be here confined to such, either persons, or places, to whom, or where, the Gospel had been then actually sent, and preached, when the words were uttered by the Apostle, or should afterwards be thus sent and preached; but are to be extended to all Men simply, and to every Nation under Heaven; in as much as there is no necessity for such a cautionary, or restrictive Interpretation.  
Whereas you further argue from the Antithesis here made by the Apostle, between the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the times of ignorance, and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the present times (when the Apostle spoke the words) or times of the Gospel-Light, that how ever God in these latter, commands all Men everywhere to Repent, yet under those other he did not; I answer, 1. That the Conclusion which you hence infer, fights directly (if I mistake not) against your own sense (otherwhere asserted in your Papers) both concerning an Obligation lying upon Adam to repent, in the interim between his Fall, and the Promulgation of the Gospel to him; as likewise concerning the like Obligation lying upon all his posterity (without exception, unless only of such, who either through defect of years, or of understanding, or through inexpiableness of guilt, are uncapable of Repentance) whether the Letter or Ministry of the Gospel hath been vouchsafed unto them, or no. For by what Law persons, who never heard of the Gospel, stand now, or whilst the Gospel shines in other parts of the World, bound to Repent, by the same they stood bound to Repent-likewise, before the coming of the Gospel into the World. Therefore you cannot with the safety of your own Principles, but confess, that all Men everywhere, even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, under those times of ignorance of which the Apostle speaks, and before {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or the times of the Gospel, stood bound to Repent, so, or with such a kind of Repentance, which you affirm to be meant in the Scripture in hand, i. e. such a Repentance which is conform to the Law of Nature, and which includes not Faith in Christ; and which you acknowledge also the unevangelized Heathen stand now bound unto.  
2. Neither doth the Antithesis or opposition between the two differing times mentioned import any such different Dispensation of God, under the one, and the other, as if he had left men free from all and all manner of Command and Obligation to Repent, under the former, and only charged them with this duty under the latter; but only showeth, or supposeth, that that Obligation to repent, which lay upon men under the former, the times of ignorance, was but weak, faint, obscure, and with little authority upon the Consciences of men, in comparison of that tye, obligation, or engagement hereunto, which God by an express Command imposeth upon the World under the latter (the times of the Gospel.) This to be the genuine and true import of the said Antithesis, appears, 1. By the frequent and familiar usage of the Scripture in like cases: 2. By consideration of the state and condition of the Heathen throughout the World in the Point in question, before the times of the Gospel.  
First, It is a thing of frequent Observation amongst Expositors and Divines, that the Holy Ghost intending to mention and assert any considerable increase or advance of some former Dispensation, is wont to express it in simple, positive, and absolute terms, and as if it were a new kind of Dispensation, and which had not formerly been known, or heard of in the World 
i Non enim musitatum aut rarum est in Scriptura easdem Premissiones, vel Praedictiones, velres alias semel jam datas & commemoratas, postea diversis temporibus tanquam novas denuo tradere & commemorare. Pererius in Gen. 35. 9 . Thus the Promises made to Abraham, Gen. 12. concerning the multiplication of his seed, and their inheriting the Land of Canaan, are afterwards, as viz. Cap. 17. 2, 4, 5, &c. again mentioned and expressed as if they had now been new, or first made, only because they are expressed more largely, fully, and emphatically. When Christ spoke thus to his Disciples after his Resurrection, These are the words which I spoke unto you, whilst I was yet WITH YOU, (Luk. 24. 44.) in this latter clause, whilst I was yet with you, he insinuates his present being with them, by way of Antithesis to his former being with them (viz. before his Death) not as if he were not now present with them, as well as he had been formerly, but because his being now with them, 
Solet [Christus] de his rebus quae alio modo, quam ante, post Resurrectionem eg●, ita loqui, qua si non egerit. Maldonatus in Mat. 26. 29.  was of a more transcendent and peculiar nature and consideration, than his former presence had been; in as much as he was now in the estate of the Resurrection, whereas in his former being with them, he was but in the ordinary condition of men. When Moses and the Priests spoke thus unto all Israel; Take heed, and hearken, O Israel, that this day thou art become the People of the Lord thy God; (Deut. 27. 9) their meaning was not to imply, that they never had been the People of the Lord until now, [i. e. a People whom God had owned and countenanced from Heaven, taken into Covenant with himself, &c.] but that God by the constant Tenor of his gracious Administrations towards them from time to time until that day, had made them now more his People, than ever, had further declared himself to be their God, and to accept and own them for a People peculiar to him, then formerly: and that upon this account it concerned them more nearly, than ever, to hearken unto him, and obey his voice. In like Notion our Saviour promiseth his Disciples that he will pray the Father, and that he should give them another Comforter, even the Spirit of Truth, when as in the very same period or passage of speech, he affirmeth that this Comforter, or Spirit, was already given them, or (which is the same) dwelled now with, or in, them, Joh. 14. 15, 16. So that he mentioneth a larger Effusion or Donation of the same Spirit, as if it were the primitive or first gift thereof. In like manner, when being now upon his Journey for the raising of Lazarus from the dead, he saith to his Disciples, I am glad for your sakes that I was not there, to the intent that you Might believe, (Joh. 11. 15.) he expresseth their believing to a further degree, as if it were the first of their believing, and that they had not believed before. Whereas it is evident from Joh. 2. 11, 22. and other places, that they had believed on him before. When the Apostle affirms this to be God's end in chastising his People, That they might be Partakers of his Holiness, (Hebr. 12. 10.) he doth not suppose that they were in no degree partakers of his Holiness before their chastisement; but he expresseth a fuller and richer participation hereof, as if it were a simple, absolute, or original participation in this kind. So again when the Evangelist John saith, that the Holy Ghost was not yet given, because Jesus was not glorified, (Joh. 7. 39) his meaning is not, that the Spirit had in no measure been formerly given, (for questionless all those who under the Law believed, and so those, who in the days of our saviour's converse on Earth, before his Glorification, believed unto Justification, were led hereunto by the Spirit here spoken of;) but he expresseth that abundant and most remarkable Donation and pouring out of it upon the Apostles and others, after, upon, and by virtue of Christ's ascension into Glory, as if it had been the first, and only giving of it. And it is a good rule or observation, which Testardus delivers hereupon. Those things (saith he) are said not to be, or not to be done, before the times of the Gospel, which do less [or, not] appear, or are less perceived [or, felt] before this fullness of times 
k Verum ea non esse, aut non fieri ante Evangelii tempora dicuntur, quae minus apparent, aut minus sentiuntur ante istam temporum plenitudinem. Testard. Synops. Doctr. de Nat. &c. Thes●. 118.  So that when the Apostle saith (in the Scripture under debate) that God now [in the times of the Gospel] commandeth all men everywhere to repent, it doth not necessarily imply, that God never till now commanded the same thing. (I mean, Repentance) unto them; but that now he commanded it upon other terms, with more expressness and particularity of Command, upon more lively and pregnant grounds, or motives, with another edge of Authority, under greater severity, of punishment threatened in case of disobedience, than he had commanded it formerly. Many instances from the Scriptures have been presented unto you, (and many more, I doubt not, upon a little further search might be added unto them,) wherein such a construction as this must of necessity be admitted. And that this is the true and genuine sense of the place in hand, appears yet further by the latter consideration mentioned, which respects the state or condition of all Mankind under the times of that ignorance, of which the Apostle speaketh, and before the days of the Gospel. For that the World was then under a Command from God to Repent, is evident from hence, viz. because otherwise their impenitency, and obdurate proceedings in such ways and practices, which are contrary to the Law of God, yea and the Law of Nature itself, had been no sin in them, nor obligatory unto punishment, the Apostles assertion being express, that it is the Law that worketh Wrath, [i. e. that subjecteth men unto punishment,] because where no Law is, there is no transgression, (Rom. 4. 15.) meaning (as he expresseth himself upon the account in the Chapter following, vers. 13.) that sin is not imputed [i. e. charged upon men, or punished] where there is no Law. So that unless we shall suppose the World to have been absolutely lawless, and that the generality of men might without contracting any guilt, or making themselves liable unto punishment, have committed all the abominations, which they did commit, yea and ten times more, until the times of the Gospel, we must of necessity make or suppose them subject to some Law, or other of God, whereby he commands Repentance unto men. Yea the Apostle himself, in the same Sermon, and a very few verses before the words in contest, plainly supposeth the men we speak of, even all the Nations of men, to have been, all the time before the Gospel, under an engagement or obligation from God, to have sought him, which supposeth (at least) their repentance. And hath made of one blood all Nations of men, for to dwell on all the face of the Earth, and hath determined the times before appointed, and the bounds of their habitations, that THEY SHOULD SEEK THE LORD, if haply they might feel after him, and find him, though he be not far from every one of us, &c. Act. 17. 26, 27. His meaning is, that God hath taken such a wise and gracious course, 1. In the creation and forming of men. 2. In disposing and governing them, that they might be in a good capacity of seeking him, and this so as to find him (and consequently to enjoy him, and to be made happy and blessed by him) although their minds and understandings were much darkened through corrupt principles, which they had voluntarily drank in, and sinful practices wherein they had walked, in as much as he was near enough to them all, to have been found by them, even by groping, or feeling, as men use to seek for things in the dark; meaning, that by a very low strain of industry, an ordinary diligence and enquiry they might have discovered and found him out, so far as to have worshipped and served him with acceptation, and this under all those great disadvantages for the finding him out, which they had brought upon themselves. These things import much more than their being under a simple Command from God to Repent; though it is true, that a Command to Repent, virtually and with interpretation, contains and comprehends the whole duty of man.  
Nor do these words, which you urge and insist upon, And the times of this ignorance God winked at, import any thing contrary to what hath been now argued, or as if God had neither taken, nor meant to take, any account at all of those Heathen, who, before the times of the Gospel, had only the Books of Nature, Providence, and Creation, to instruct them, for their misdemeanours in sinning. The Apostle expressly saith, that as many as have sinned without the Law, shall perish without the Law, Rom. 2. 12. And a little before: Tribulation and anguish upon every Soul of him that doth evil; of the Jew first, and ALSO OF THE GENTILE, (to omit much more that might be readily cited from the same Apostle to the same purpose.) Therefore when God is said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to have overlooked, or winked at the times of ignorance, [i. e. the ways and doings of men under these times,] it is to be understood in a comparative sense, implying only some such thing as this, That whilst means for the Conversion of Men from Sin to Righteousness, and for the bringing of them to the true knowledge and Fear of God, were but low, scant, and weak in the World, in comparison of what they are now advanced unto by the shining of the Light of the glorious Gospel of Christ amongst men, God was nothing so severe to mark what was done amiss, nothing so swift to execute judgement, or take Vengeance on Transgressors, as now he is, and intends to be, under the Gospel; the vouchsafement whereof unto the World, is as the laying of the axe to the root of the Trees, upon which follows the hewing down, and casting into the fire, every tree, that bringeth not forth good fruit, Mat. 3. 10. This sense is both very agreeable to the Scripture-phrase, which frequently and familiarly expresseth a comparative sense in a positive and absolute form, (see Joh. 6. 27. 1 Cor. 1. 17. Luk. 12. 4. Joh. 7. 39 Gal. 4. 9 not to mention other places of like purport, without number,) and likewise perfectly accordeth with that Principle of Righteousness and Equity, in and about the punishing of sin and sinners, which the Scripture from place to place ascribeth unto God; and which inclineth him to punish sins, committed against greater Light, against means and motives of greater Efficacy and Power, with more severity proportionably, than those, which (though otherwise the same) are perpetrated, where means and motives for the refraining of such sins, are either fewer, or less effectual. See upon this account, Amos 3. 2. compared with Lam. 1. 12. and Dan. 9 12. Deut. 6. 12. with 15. Matth. 11. 21, 24. Luk. 12. 47, 48. Jer. 32. 31. compared with Vers. 33. besides many other passages of like import. Calvin, reading the words in present consideration between us, thus, Et tempora quidem hujus ignorantiae cùm hactenùs dissimulaverit Deus, neither approves your sense of them, nor mine, though his censure falls much heavier on yours, then on mine. He affirms, that Paul's intent was not to extenute the sins of men, but only to magnify the Grace of God, which had now on the sudden shone upon the World: and labours to confute such an Interpretation, from that of the same Apostle (lately cited,) They that have sinned without the Law, shall notwithstanding perish without the Law 
l Alii secu● interpretantur, Deum ignorantiae pepercisse, quasi conniveret, punire nolens. Sed tale commentum prorsus alienum est a mente Pauli, & consilio; cui minime proposit●m fuit extenuare hominum culpam, sed Dei gratiam, quae repente astulserat, magnifacere. Et ex aliis locis salsum esse coarguitur, quia qui sine leg peccaverint, sine lege nihilominus peribunt.  His sense of the words is only this, God winked at, or dissembled, the times of that ignorance, i. e. that during the long tract and continuance of these times, God did not discover, or reveal himself unto men 
m In summa, nihil aliud sibi volunt verba Pauli, quam caec●tati addit●os fuisse homines donec se illis pate fecit Deus. . I find some other modern Expositors of good note steering the same course of Interpretation with him. Some conceive that the Apostle speaks of the times past with those that were then living, and that his meaning is, that God would not lay to their charge [i. e. punish, or destroy them for] their Idolatries past, if now they were willing to repent. Of this judgement was Chrysostom, and after him, Oecumenius. Neither of these Interpretations fall in with the genius of your inference from the words, nor yet endamage my Notion in the least; which saith, That the Heathen here spoken of, were under a Command from God to Repent, even all along the times of the ignorance, of which the Apostle speaketh. But besides what hath been already offered to countenance the Interpretation of the words awarded by me, I conceive this passage of the Apostle, Hebr. 8. Vers. 8, 9, &c. doth better the account: For finding fault with them, he saith: Behold, the days come (saith the Lord) when I will make a new Covenant with the House of Israel, and the House of Judah: Not according to the Covenant that I made with their Fathers in the day that I took them by the hand to lead them out of the Land of Egypt, because they continued not in my Covenant, AND I REGARDED THEM NOT (saith the Lord:) For this is the Covenant that I will make, &c. These words, And I regarded them not, seem to run somewhat parallel with those in question, And the times of this ignorance God winked at; and withal to carry some such sense and import as this; That God, considering the weakness and imperfection of that Covenant, which he made with them at Mount Horeb, upon their Deliverance from Egypt, how little spirit and life there was in this Covenant to render them a people excellent and worthy God, in comparison of that Covenant which he purposed to make with them afterwards in the Gospel, upon their great Deliverance from Sin and Hell to be accomplished by Jesus Christ, did accordingly expect no great matters from them, but was content {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (as the Apostle speaks, Acts 13. 18.) to bear with their manners, to overlook many miscarriages, neglected to punish and take vengeance on them for such sins, the commission whereof under a Covenant of more grace he would have vindicated most severely. But this only by the way.  
Towards the Conclusion of your Writing, you make this ingenuous and Christian Promise (which contains as much, as I can with Reason, or a good Conscience, expect from you) That if I can make it appear (upon just, and carrying grounds) that Infants, Naturals (to whom God hath not given the use of Reason) and those many millions in all ages, who never heard the Gospel, are bound to believe in Christ for Salvation, than you shall grant my Minor, and admit my Argument to be good; viZ. That Christ died for all without exception, because all without exception are bound to believe. I suppose I have, and this upon no worse or weaker grounds than you require, made it fully apparent, that all the three sorts of persons you speak of, are, in a sense, which, I (with many others) call, sensus divisus, and which I have explained, bound to believe on Christ for Salvation. As for the sense, which (haply) you mean, and which I have termed, sensus compositus, yourself have in a former passage (and herein done nothing neither, but what Reason and Ingenuity, together with the Interest of your own Credit and Conscience, obliged you unto) acquitted me and my Doctrine from intending it in reference to the two former sorts of persons, Infants, and Naturals. Nor do I conceive that yourself judge it any ways prejudicial to the Salvation of either of these by Christ, that they are, in this sense, utterly uncapable of believing on him; unless you either judge them salvable by the Law of Nature, and without Christ (which I judge you cannot reasonably do) or not at all; which I suppose to be further from your thoughts, than the other. So that whether Infants, or Naturals, be capable, or not capable of believing in Christ, yet if they be salvable by him, it undeniably follows, that he died for them.  
Concerning the third and last sort, persons who though competent of understanding, yet never from first to last tasted of the letter of the Gospel, I have proved at large (and I trust, to your satisfaction, and other men's) That such men as these, stand bound, both by the Law of Nature, and by positive Law from God, to believe in Jesus Christ, and that without the letter of the Gospel they are in a capacity of believing in him, so, or so far, as to be accepted therein unto Salvation. Thus having performed your conditions, I trust I may upon a legitimacy of claim demand the courtesy of your Promise, being nothing but what is very lawful for you to grant, the admittance of my Minor, and consequently the concluding validity of my Argument.  
Whereas you somewhere in your Papers represent it as a thing very irrational, and unworthy belief, that Christ should die for those, who he knew were in no capacity, or possibility, of receiving benefit thereby, as all those were, who had perished in their sins, and were eternally condemned, before his Death: my Answer is; That as at Christ's riding into Jerusalem, as well the multitudes that went before, as those that followed, cried, Hosanna to the Son of David, (Matt. 21. 9) so those that lived in the World before his Incarnation, and Sufferings, were in a blessed capacity of receiving Remission of Sins, and the great Blessing of Salvation, by his Death, by believing on him as then to come, as well as those, who take their turns of Mortality after him, and believe on him as already come. Otherwise how should Abraham, Isaac, and Jacob have been in a capacity of sitting down and eating bread in the Kingdom of God? So that how ever the persons you speak of, who were under an irreversible sentence of Condemnation for their sins, at the time when our Saviour died, and in this respect were in no possibility of receiving benefit by his death; yet there was a time, viZ. whilst they lived in the World, when they were under the same possibility with other men of receiving the great benefit and blessing of Salvation by him: and in this respect he may properly enough be said to have died for them; i. e. to have died upon such terms, that they believing on him, whilst the day of Grace lasted, as intending, or as being to die for them in time, might have been saved by his death. And if this Objection were of any force, neither can it truly be said that he died for Abraham, Isaac, or Jacob, or for other Saints, who had died in the Faith (as the Apostle speaketh) before his coming in the Flesh, at least it cannot be said that he died for the remission of their sins, because they having obtained already, and being in full possession of, this heavenly privilege, were in no possibility of obtaining it by Christ at the time of his death. Nor is it (nor can it reasonably be imagined that it should be) the intent of the Doctrine, which teacheth that Christ died for all men without exception, to affirm or teach withal, that he died upon such terms for all men, that all men at any time, or in every state and condition, whether living, or whether dead, whether free from, or whether ensnared with, the guilt of the unpardonable sin, &c. should be in a capacity, or under a possibility, of being saved by him. The entire and clear meaning of the said Doctrine (as it is in effect stated by me Cap. 17. §. 1. of my Book of Redemption) is, That all persons of Mankind whatsoever, are, or were, put into such a capacity of Salvation by the Death of Christ, that if their own voluntary neglect, and notorious unworthiness, do not intervene and hinder, they may, or might, be all actually saved thereby.  
And thus I have, in the midst of many distractions, and under much encumbrance of business otherwise, faithfully, with a single and upright heart, and as in the presence of God, endeavoured to satisfy your request touching the clearing and removing such scruples and difficulties, which, as you signify, rendered this Proposition of mine, All men, without exception, stand bound to believe on Christ, questionable, or rather unquestionably false, unto you. Whether any thing that hath been said will turn to so happy an account unto you, as satisfaction, I cannot prophesy: only I find you a man disensnared from the superstition of vulgar credulity, and that will not sell the Truth for the gain or price of that corruptible Crown of being reputed Orthodox; and this is a door of hope opened unto me, that such things, which are agreeable both to the course and current of the Scriptures, and no less to clear Principles of Reason, will overrule you into such acknowledgements, which in the day of Jesus Christ will (I question not) be your honour, and peace. I confess I was extremely unwilling to have been taken off from some other engagements lying upon my hand, by such a diversion, as the drawing up of this Answer to your Papers, must needs occasion: but God having overruled that inclination in me, I have so much the more hope that he hath somewhat of consequence to do with his Providential interposure in this kind. I may very truly say, that the Work, in respect of the undertaking of it, was very signally and emphatically, His, having scarce had so much of my will in it, as in that respect, to bear that denomination of being called, mine. Notwithstanding being engaged, it was once in my thoughts to have made some further attempt upon your Judgement by some other Arguments, to evince an Universal Obligation upon all Flesh to yield the Obedience of Faith unto the Gospel, and to believe in Jesus Christ. But upon consideration, judging you so propense in affection to the Truth, as to be ready to meet it half way in its advance towards you; and being a little unwilling too far to anticipate my intendments for a larger Discussion of the Particulars discoursed in your Papers, I resolved rather to contain myself at present within the narrow bounds of this Answer. The excrescency whereof to prevent, I forbore the printing of your Papers with it; and this the rather, because I had no commission from you to publish them. If your desire yet be to have them published, my best assistance shall be yours for the procuring, and best ordering of it. The God of all Grace and Truth, break up the Fountains of the great Depths of Spiritual knowledge, and Heavenly Understanding in his Word, before both you, and me, and all others, who love the Truth at a better rate, then to fear the shame of being counted erroneous for the profession of it; that the Waters of Life may flow out abundantly from us, for the watering and refreshing of the dry and barren root of the World round about us.  
From my Study, Colemanstr. London, Decemb. 11. 1651. Yours in Jesus Christ, as yourself, and your own Soul, J. Goodwin.   

Postscript;  
To be read in Pag. 8. lin. 13. immediately after these words, since his Fall.  
THat Adam, during the interìm between his Fall, and the Promulgation of the Evangelical Promise unto him, was under no Obligation to Repent, is evident from hence; because if so, this tye (according to your distribution) must be upon him, either by virtue of the Law of Nature, written in his heart, or else, of some positive Law of God. But, 1. For any positive Law, there was none made or given unto him by God, during the time we speak of: nor was there any of this import given unto him before; I mean, whereby he was commanded to repent, in case he sinned, or rebelled against God. 2. If the Repentance we speak of, was required of Adam as due by the Law of Nature, then was it required either in order to his Salvation, and as sufficient and available hereunto; or else as matter of mere Duty, without any reference to a Reward. If it were required of him in order to his Salvation, then was there a Principle vested by God in the Nature of Man, whereby he was enabled to recover and save himself, in case of sin and disobedience: yea and this Principle must be supposed to have been carried over by Adam, unmaimed and in sufficient strength for action, out of his estate of Righteousness or Innocency, wherein he was created, into that estate of Sin and Misery, wherein he plunged himself by his Fall. And if so, then must it be supposed also to remain in the same vigour and strength in all his posterity, (for there is no reason to imagine a difference in this point between Adam fallen, and his posterity:) And if so, than all, and every Person of mankind without exception, must be supposed to be in a capacity of Salvation, yea to be in an immediate capacity of doing such things which accompany Salvation. And if so, than Christ must of necessity be supposed to have died for them all, in as much as without shedding of Blood there is no Remission, and consequently no Salvation, or capacity or possibility of being saved.  
If it be said, That that Repentance which we inquire after, was required of Adam as mere matter of Duty, and not in reference to any Reward intended to be given unto him by God thereupon; 1. This (I presume) is contrary to your own sense, who (if I mistake you not) conceive, That the Heathen, without Faith in Christ, are in a capacity of such a Repentance, which, in reference to them, is available unto Salvation. 2. It seems contrary to the course and current of the Scriptures, that God should require service or obedience from his Creature, otherwise then in order to their Happiness. See to this purpose: Gen. 4. 7. Deut. 6. 24. & 10. 12, 13. Psal. 19 11. & 81. 13, 14, &c. Isai. 45. 19 Rom. 2. 10. (besides many others.)  
FINIS.