More reasons for the Christian religion and no reason against it, or, A second appendix to the Reasons of the Christian religion being I. an answer to a letter from an unknown person charging the Holy Scriptures with contradictions, II. some animadversions on a tractate De Veritate, written by ... Edward Herbert, Baron of Cherbury ... / by Richard Baxter.

Quest. 1. Whether if Christ, and not onely our Repentance, and belief in God, be taken for a sacrifice and price given to God for mans Redemption, it will fol¦low that most of the world are damned by Gods will without any Remedy, to which they covld have recourse for salvation?

Answ. First, It is strange that men should be left Remediless, if Christ, and not onely their Repentance be the Remedy? Surely if Christ had given sinners nothing, yet he hath taken no∣thing from them.

Secondly, We all confess the uni∣versal necessity of Repentance? But this is partly coordinate (as the end) and partly subordinate (as an effect) and therefore not contrary to the necessity of a Redeemer? Repentance is our con∣version, and our begun Recovery from sin: And will it follow that the Physici∣an

is unnecessary because health and re∣covery are necessary? Yea, and sufficient in their kind?

Thirdly, How doth it follow that the Remedy was not Universal, when Redemption by Christ was universal? Christ so far died for all men, as by his death he procured them any Grace. But he procured Grace (though not e∣qual Grace) for all: You confess an universal Grace, and yet an inequallity of benefits: we say, that Grace was procured by Christ: Do we narrow it at all, by saying, Christ procured it?

Fourthly, I perceive some mens mis-explication of these things was your snare and scandal. First, We distinguish between Christs procure∣ment of our pardon and salvation by his sacrifice and merit with God, and Christ as the object of mans faith, or as Believed in by man. We do not make the latter so universally necessary as the former. For we hold that Infants are saved, that believe not. But we hold that no one is saved for whom Christ did not satisfie Gods Justice and merit salvation. Secondly, And

that this much causlessly offend you not, we say, That this satisfaction and merit consisteth not in an identity or gradual proportion of Christs pains or sufferings to all mankinds, but in an Aptitude of his Sacrifice and Righ∣teousness to attain the ends of God the sovoraign of the world, (the demonstra¦tion of his truth, holiness and right cous∣ness, together with triumphant love and mercy) better than the remediless damnation of all the sinning world would have done. Read but Master Trumans Great Propitiation, which sheweth you the true ends of the sa∣crifice of Christ, and this unjust of∣fence will vanish. Thirdly, And we maintain (as is said) that the merit and Propitiation wrought by Christ, is not to make our Repentance needless; But to procure it, and to make it effe∣ctual to its ends. He giveth us Repen∣tance and Remission of sins. You con∣fess that we may and must make a New Covenant with God upon our Re∣pentance: In that Covenant God pro∣miseth us Grace, as we consent to be his servants and children. Now if Christ did procure (and as Gods Ge∣neral

Administrator) Give us that pro∣mise of pardon and salvation to the tru∣ly Penitent, doth not this more oblige us to Repentance, and not less? And the merit of Repentance (if you will so call it with the Ancients) is quite of another order, rank and nature than the merit of Christ. Its one thing for the Innocent son of God to merit Re∣pentance, and pardon to all that will Repent; And another thing by Re∣penting (through his grace) to per∣form the Condition of the further Grace of pardon or salvation. Fourth∣ly, And yet further to heal your un∣just offence, we do not hold that Christ maketh God more merciful than he was, or that his Redemption is the first cause of our recovery and salvation, causing God to be willing, who was unwilling before: But that Gods love and mercy and his own good will is the first cause, which gave us Christ for a Redeemer as a second cause, an effect of his love, and the Head of all the means of our Recovery; and the true meriting cause of that Grace and sal∣vation which God will give us. Nor so meriting as to change God, but so

meriting as to remove the Impedi∣ments of his grace as to the Com∣munication, and as to become the sittest Instrument of the Fathers love and mercy, by whom to Govern the laps∣ed world, and to communicate grace and life to sinners. Fifthly, And yet fullier to satisfie your objection, we hold that. All mankind is brought by Christ under a Covenant of Grace, which is not vain, nor repealed by God; but as their abuse of the Grace of the Covenant may cast them out. For as a Covenant of Entire Nature or In∣nocency was made with all mankind in Innocent Adam; so a Covenant of Grace was made with all mankind in Lapsed Adam, Gen. 3. 15. in the pro∣mised seed: and renewed again with all mankind in Noah. No man can prove either a limitation of this Cove∣nant to some, (till the rest by violating it become the Serpents seed, at least) nor yet that ever God did abrogate it, as it was made to all the world. Sixth∣ly, And we further acquaint you, that it was not the existent humanity of Christ, that procured Grace and Life to the world, for those (about) 4000

years before his Incarnation. The meer Decree and Promise did serve for mans salvation all that time, without the Existence of his Humanity. Se∣venthly, Therefore when you grant a necessity of Believing in God, as merciful, you must needs include Christ in his Divine subsistence, for you must needs grant that the eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or wisdome of God, must be the fountain and determiner of all those means by which his Love and mercy would communicate recovering grace and life to man. You will not divide God as the object of our faith, and leave out the wisdome that must ma∣nage all. Eighthly, And yet further to remove your scandal, we maintain that the Jews themselves were not bound to believe many that are now Articles of our Faith (that Christ was born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried, descended to hades, and rose again the third day) And that his very death and resurrection, were not believed by his own Apostles till he was risen. Nor understood they the Article of the Ho∣ly Ghost. So that before a more gene∣ral

belief in the Messiah did serve the Jews themselves; That all this is so we are satisfied by this evidence. First, By the silence of the Old Testament in the Matter, giving us no proof that ordinary (much less all) believers, had such a particular knowledge of the of∣fice of Christ: And what is not reveal∣ed is not to be believed. Secondly, From Heb. 11. Where faith is descri∣bed (as in its latitude) to be the evi∣dence of things not seen, and the sub∣stance of things hoped for, and a be∣lieving that God is, and that he is the rewarder of them that diligently seek him, and a looking for a better coun∣try and for a City that hath founda∣tions whose builder and maker is God and a believing the word and faithful∣ness of God, &c. And the Holy Ghost when he purposely describeth the faith which the ancients had been saved by, would never have left out the chief or any essential part. The same I say of Rom. 4. and 2 Cor. 4. 18. and 5. 1, 6, 7. Jam. 2 &c. Third∣ly, The Text expresly telleth us. First, Of Christs Death and Resurrection, and consequently the offering himself

a sacrifice for sin, and ransom for the world, and dying for us, that the Apostles themselves were ignorant of it till after his Resurrection, Mat. 16. 21, 22. When Christ told them that he must be killed and raised again the third day, Peter took him, and began to re∣buke him, saying, Be it far from thee Lord, This shall not be unto thee, Luke 9. 44, 45. The son of man shall be de∣livered into the hands of men: But they understood not this saying and it was hid from them that they perceived it not. Again, Luke 18. 31, 32, 33, 34. All things written in the Prophets concerning the son of man shall be accomplished, for he shall be delivered to the Gentiles, and be mocked, and spitefully intreated and s••it on, and they shall scourge him and put him to death, and the third day he shall rise again. And they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken: So Mark 9. 32. Luke 24. 21, 25, 26. We trusted this had been he that should have Redeem∣ed Israel-O fools and slow of heart to be∣lieve all that the Prophets have spoken, ought not Christ to have suffered these

things and to enter into his Glory: And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures, the things concerning himself. Here you see that they knew not that he must die for our sins,, rise again and ascend to Glory: And that it is no proof that all that were justified before understood these things, because that Moses and the Prophets had foretold them; For the Apostles themselves understood it not in Moses and the Prophets. Secondly, They under∣stood not aright the doctrine of his Intercession, and that he must go to the Father and then be their high Priest, and that they must come to God by him, and ask in his name. For it is said, John 16. 5, 6, 7. Now I go my way to him that sent me, and none of you ask∣eth me whither goest thou? but because I have said these things to you, sorrow hath filled your hearts—but it is expedient for you that I go away. v. 24. Hither∣to ye have asked nothing in my name, v. 26. At that day ye shall ask in my name. As for them that say that the Apostles knew that they were to come to God onely by a Mediator (as all the faith∣full

did of old) but yet they knew not that they must come to him by Christ, and in his name. First, There was no Mediator existent but God before the Incarnation, though there was to be a Mediator after. Seconnly, This im∣plyeth that the Apostles knew not Je∣sus to be the Christ, and that they went to God by some other Mediator, which are both false. Thirdly, And if by me∣diation be meant the satisfactory price of his Sacrifice, they knew not that he was to die and to be a Sacrifice for Sin. Fourthly, And it is plain that they un∣derstood not rightly the nature of his spiritual Kingdome and Reign; But had got an opinion of an Earthly Kingdom for the Jews deliverance and exalta∣tion: that Christ abideth for ever, Joh. 12. 34. in opposition to his heavenly abode was then a common opinion, Luke 24. We hoped this had been he that should have redeemed Israel: one would have sat on his right hand and another on his left: and they strove who should be greatest, Act. 1. Lord wilt thou at this thime restore the Kingdome to Israel? Jeh. 16. When the Advocate was to be sent he was to

teach them all things, and to testifie of Christ, and to convince the world of the sin of their unbelief, and of the righteousness and truth of Christ, and of his Judgment or Kingdome and pow∣er, as consisting (quoad exercitium) in the debellation or dejection of the Kingdome of Satan, and destroying the works of the Devil. By all which (and much more) it appeareth that the Apostles, (though then in a state of Justification,) had a very general and defective knowledge of the Office of Christ; and that though his Pro∣phetical Office was ordinarily believed (Joh. 4. The Samaritane woman could say, when the Messiah cometh, he will tell us all things) and a temporal Kingdom expected, yet his spiritual Kingdom, and especially his Priestly office, by his sacrifice, death, resurrection, heavenly intercession (for all the old Types and Sacrifices) was little under∣stood by the Disciples. Yea, he some∣times sorbad them and others to tell men that he was the Christ, because the great evidences of his Resurrection, As∣cension and Spirit, by which it was to be evinced, were yet to come. And

we believe not that all that were saved before, had more knowledge than the Apostles, so that though all the faithful Jews believed in the promised seed, e∣ven the Messiah, as one that was to be sent to be their Deliverer and Savi∣our, yet it was by a saith that was very general, and far from that di∣stinctness, which after the Resurrection of Christ was required, of all to whom the Gospel was promuglate, which I have said the more of to you, lest you think that we hold what we do not, and so take occasion to erre by suppo∣sing us to err, Clemens Alexandrinus, Justin Martyr, Arnobius, Lactantius. and other old Christians do go yet fur∣ther, then yet I have conceded to you.

And our very learned Dr. Twisse doth argue that God could have saved the world without a Redeemer if he had pleased, because he saved the faith∣ful under the old Testament without any existent Mediator (except God himself) or any existent sacrifice or me∣rit or intercssion of him, and because he saveth Infants without faith. But for the first I take it to be at best too great temerity or audacity to dispute

whether God could have done things better or otherwise, which he has done so well: (of which I have said more in my Premonition before my Treatise, called the unreasonableness of Infidelity. (Though I know that Wallaeus, and ma∣ny other learned Protestants say the same.) And as for Infants they are not saved without the Sacrifice, and grace of the Redeemer, though they know him not; nor are they in the Cove∣nant without the faith of their Parents or Owners, which is as their own. And if the Spirit of the Prorphets be called the Spirt of Chrict, 1 Pet. 1. 11. And the reproach of Moses was the reproach of Christ Heb. 11. 26. We may much more conclude of the ordinary Believ∣ers before his coming, that Christs In∣terest and his Spirits operations and help, extended much further than mens un∣derstanding of him, his undertaking and his future work. No doubt but the eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that had undertaken mans Redemption, and thereupon was our Lord Redeemer, gave even to So∣crates, Plato, Cicero, Seneca, Antonine, Epistotus, Plutarch, &c. What light and mercy they had, though they

understood not well from whom or upon what grounds they had them.

Ninethly, And also we hold that the Jews were not the whole of Gods Kingdome or Church of Redeemed ones in the world (as I have fully pro∣ved elsewhere,) But that as the Gove∣nant was made with all mankind, so amongst them God-had other Servants besides the Jews; Though it was they that had the extraordinary benediction of being his peculiar sacred People. Tenthly, And we hold that as the Jews had by Promises, Prophesies and Types, more means to know God and the Messiah to come than other Nati∣ons, so they were answerably oblig∣ed to more knowledge and faith than o∣ther Nations were, that had not, nor could have, their means.

If then all the world be under the first Covenant of Grace, and if you confess this to proceed from the wis∣dome and goodness of God, and that men are bound so to believe, and if Christ since his Incarnation hath dimi∣nished none of the mercies of God to the world, but rather greatly increas∣ed them; and so where the Gospel is

not preached, nor cannot be had, they that refuse it not, are in no worse case than they were before, how can you say that they are Remediless, if Christ be the ransome and remedy?

We know that all men partake of a great deal of mercy from God, af∣ter the notorious demerit of their sin. We know that this mercy telleth them aloud, that God dealeth not with them according to the first Law of Innocency; They see he pardoneth them, they feel that he pardoneth them in part; that is, that he useth them not as they deserve. We know that all this mercy obligeth them to hope, that he will yet be further merciful; and to repentance, obedience, thankfulness and love. We know that the Heathen are no left as the Divels, without reme∣dy, but all the Nations are under Di∣vine obligations, to use certain means, which have a tendency to their reco∣very: And we know that God biddeth no man to use his means in vain.

Fourthly, Let us therefore first de∣bate this Case, with any unbeliever that hath your objections, Whether you have any fault to find with the

Christian Doctrine of the way of mans salvation, for the first 4000 years, be∣fore the Incarnation of our Lord? If you have, First, Is it with the Author? Secondly, Or with the terms and con∣ditions of life? First, The Author then was none but God. The eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wisdome and word, did interpose to pre∣vent the execution of strict Justice, by resolving to glorifie Love and Mercy. Do you deny the being of Gods eter∣nal wisdome or word? Do you deny him to be God himself? Or a Divine subsist∣ence? & dream that it is but some Acci∣dent in God? No? your fair description of God, p. 210. dischargeth you from the imputation of so gross an error.

You will say that the Divine power and goodness interposed as well as the Divine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wisdome and word. True: Opera Trinitatis ad extra sunt in divisa: but so that each hath an eminency in his own work, though not as separa∣ted or a solitary principle or cause. The Father and Divine Vital Active Power, was eminently glorified in the Creati∣on; The Son and Divine wisdome is eminently glorified in the making of the Remedying Medicine; And the

Divine Love and Spirit is eminently glorified in the operation of it, to the Health and Salvation of the Soul. The son, and the wisdome or word doth not finish all the work himself, but with the Father and Divine power, sendeth the holy Spirit, and communicateth to man the Love of God. And all together will be glorified in our glorification.

Secondly, And if it be the terms of life that do offend you. First, It is ei∣ther the terms of satisfying the Justice of God. Secondly, Or the terms of conveying the benefits to man.

First, For the first, there is nothing in it, to give offence. For we dream not of any extrinsecal agent or action (much less that which was not exist∣ent till 4000 years after) having any proper casuality to change Gods mind or will; The sum of the Christian Doctrine about the Interposition and Redemption by the Son, for man upon his fall, is but this; As if God should say I will not destroy or damn sinful man remedilesly, according to the strict termes of the Law of Innocency which he hath broken; but will give him a remedying Covenant of Grace; because I will in

the fulness of Time, provide better for the glorifying of my Truth and Holiness, wisdome and goodness, justice and mer∣cy, than the remediless destruction of mankind would do; even by the Incarna∣tion, doctrine, sacrifice, merits, &c. of the eternal word.] So that this grand work of God is the cause of his subordi∣nate works: but not the cause of any real (but only relative or denomina∣tive) mutation in himself. This all sound Christians are agreed in; And can this offend you?

Secondly, And for the termes of com∣munication of Grace to man, it is either First, The New Covenant as a Gift of pardon and life, Secondly, Or the conditions which it requireth of man.

First, The former you neither do find fault with nor can do (That God should give the world a Recovering and pardoning Law.) Secondly, The second is all that is here liable to your exception. And what do you think a∣miss in that? First, Not that Repen∣tance is one of the Conditions of fur∣ther Grace; for that you plead for. Secondly, Not that Fides in Deum mi∣sericordem, Faith in Gods revealed me••∣cy

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as pardoning sin, is required of man for that also you plead for.

But you would have his goodness and mercy to be a sufficient satisfaction to his Justice? Answ. First, I hope you will not exclude his wisdome, because you abhorre Atheism as folly. Second∣ly, And I hope you will distinguish between, the prime satisfying Cause, and the satisfying means; These plainly differ. The prime satisfying Cause is Gods wisdome contriving and determin∣ing of the fittest way to communicate his love and spirit. But the prime satis∣fying means is Jesus Christ, who was to do that which was fittest to attain the foresaid ends.

But that which you will accept a∣gainst is, that the Belief in Christs fu∣ture incarnation was made then necessa∣ry to salvation. Answ. First, See that you feign not the Christian Doctrine to say more of this than indeed it doth, which I have opened to you be∣fore. I told you how narrow the Apo∣stles own faith was before Christs Re∣surrection. We know that •••• the be∣lieving Jews, knew not so much as they, nor so much as the Prophets, and

more illuminated men: And we know that the rest of the world had not so full a revelation as the Jews. But we know that all that had the notice of his pro∣mise, were to believe the truth there∣of: And those that had not the word of promise made known to them, had the possession of many such mercies as that promise gave, and as intimated much of the same grace which the promise did: Thefore none could be bound to lessthan to believe, that God of his mercy would pardon sin and save penitent Believers, by such a means of securing the honour of his holiness, truth and ju∣stice, as his infinite wisdome should pro∣vide. This much you cannot deny. And that the promise of the Victorious seed (though it seem too obscure to bind men to so distinct a faith, as ours is) was by Tradition told to Adams posterity, and that they had a General belief of such an expiation for some time, seemeth intimated in the early and almost universal use of sacrificing, of which I shall speak more anon. Hi∣therto then I have vindicated the Chri∣stian Doctrine of mans salvation for the first 4000 years.

Secondly, And is there any thing since which should make it more of∣fensive to you? First, As to the Person of Christ I have said enough in my Treatise (the Reason of Christian Re∣ligion.) Verily I think it far harder to confute those that feign all the world to be animated by God as the universal Soul, and to conceive how God, who is most intimate to all things, in whom we live, and move and are, should not be as neerly united to all things, as Chri∣stians believe him to be to the humane nature of Christ (though undoubted∣ly it is not so) than that he should have that neer union with his humane nature.

Secondly, And as to Christs work, I have so largely shewed you the ne∣cessity, the reasonableness and the har∣monical congruities that I will not re∣peat them. In a word, The New Te∣stament is the Doctrine of the eternal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wisdome or word of God Incar∣nate to communicate the Divine Spirit, and love to man, to be a sacrifice for sin, the Conqueror of Satan, Death and Sin, the Head over All things to the Church, the Author of Redemption, the grand

Administrator of the new Covenant, the Reconciler and Restorer of man to God, the Teacher, Ruler and High Preist of the Church, in order to this our Restorati∣on and Salvation.

Thirdly, But if it be the Time of his coming that doth offend you, I have answered that, and further adde. First, What is there in foolish man that should encourage him to dream, that he better knoweth the fittest season for Gods works, than God himself. Se∣condly, Man was not all the while be∣fore, without the Benefits of this de∣designed and undertaken Redemption: He was still under a Covenant of Grace. Thirdly, Consider well that God did not intend to give mankind that had so heinously sinned (by prefer∣ferring the Devils word before his,) a present and a perfect pardon, but onely to give a new Law and Covenant which should be a conditional gift of pardon, to be obteined in full per∣fection, in time, and by degrees, we had made our selves voluntarily the Slaves of Satan: And God would not deliver us all at once. We had forfeit∣ed the heavenly assistance of the holy

spirit, and God would not give it us all at once. Mans time of healing the wounds of his own sin is the time of this life: and the perfect cure will not be done till our entrance into the per∣fect world. And as it is with Indivi∣dual men, so it is with the world of all mankind. Grace mitateth nature and doth all by degrees, darker Revelations were meeter for the Infancy of the world, and clearer at noon day, and ri∣per knowledge fitter for its maturity. And when Satan by Divine permission had plai'd his part, and seemed to tri∣umph over the sinful world, it was time for Christ to come, by Power, Wisdom and Goodness meanly cloath∣ed to cast down his Temples and Al∣tars, to subsidue his Kingdoms, and to triumph over the Triumpher.

Fourthly, But if it be the present conditions of the new Covenant since Christs Resurrection, that offendeth you, viz, that the world is required to believe in him, I have answered that, and now adde. First, Remember what I said before, that no mans condi∣tion is made worse by Christ, than it was before his incarnation. They that

neither have nor could have the Cove∣nant of Grace in the last edition, are under it as they were before in the first edition, further than as their after sins have deprived them of any of its benefits. Therefore the coming of Christ hath not narrowed the Church, nor repealed or diminished any grace that before was given, but added much more. Secondly, When there was more Grace to be given, it was needful that the Condition should be suited to it. Would you rather be with∣out the Graces and benefits, than be obliged to Believe: would you be cured by one that you would not be∣lieve, nor take for your Physician? would you be taught by one that you will not believe or take for your Tea∣cher? would you be ruled by one that you will not believe is your Ruler? IInd I have proved to you, that God bideth no man believe either without a meet object, or meet evidence of the credibility, yea the certain verity of that which he is commanded to be∣lieve. And the belief required of us, is but a means to our love of God and our belief of the everlasting glory,

and consequently is needful to our fur∣ther duty, to our perfection and our felicity. Do you not think your self, that the greatest demonstrations of the Divine Love, are fittest to breed Love in us to God? And is not this wonderful work of mans Redemption a wonderful demonstration of Gods Love; If you say that it is incredible because wonderful and incomprehensible, I answer you, It is the more credible because so wonderful. I cannot believe that any thing is a work of God, es∣pecially one of his great transcendent works which mortal man can compre∣hend. The work of the Father and of Omnipotency in Creation is wonderfully; will you therefore say that there is no world? The work of the Holy Ghost in Regeneration is wonderful, &c. espe∣cially in our perfection in Glory. And will you say therefore that there is no Sanctification or Glorification? so the work of the Son and Divine wisdome and word incarnate is wonderful; And it is the fitter to be thought a work of God.

And would you not say your self

that if God should send an Angel from Heaven, to tell you his will, and tell you what is good and evil, and to tell you the certainty of the life to come and the Joyes thereof, would it not be a singular help to your Belief of all these things revealed, if he did but give you sufficient proof that he is sent of God? What perversness is it then to quarrel with Gods greatest mercy as incredible, meerly because it is wonderful and great, and there∣fore fit for God to give. Thefore ob∣serve here the error of those men, that overlook the Benefit, and taking all Duty for a Burden dispute against the necessity of the Duty: whereas all our Duty is our Benefit, like the duty of feasting, rejoycing, receiving money or honour when given us? And the true state of our Question should be, Whe∣ther all they that by the Gospel have the offer of a Saviour and Salvation, and all those treasures of mercy which are brought to mankind by Christ above what they had before his incarnation, are bound to believe that procurement and offer, and to accept so great a gift? When the same men that question this, can be

willing to accept of wealth and ho∣nours, without disputing whether they may not live without them, and will say, Quis insimentis inops oblatum res∣puit aurum? And he that can make a sorry shift with a Candle, will not dis∣pute whether it be his duty to open his Windows & let in the light of the Sun; It is Riches of Mercy which all they dispute against, who think they speak against the necessity of some difficult duty.

Thirdly, And remember again that your self confess an Inequality of Gods Benefits, and that he is not bound to give them to all alike, though there were no inequality of demerit in the Receivers, If then he give more to the Church by Christ Incarnate, then he did before his Incarnation, or more than he giveth to the world that never hear the Gospel, their Eye should not be evil because he is good; much less ours who receive the benefit.

Fourthly, And I am glad that all that you require of God for All the world, is but that their Salvation or Damnation may be brought to their own free choice, and not their perditi∣on

be a thing unavoidable by Gods meer will, without their culpable mis∣choosing. And all this we maintain as well as you: And you can never prove that the Christian Religion doth deny it. Nay tell me if you can what mercy your doctrine giveth to all the world, which ours giveth them not? Do you say that they are not under the meer Law of Innocency made with A∣dam, but under the Law of grace, which after was given him? so do we. But you say, that this Law of Grace is the Law of Nature? Let not names abuse us: It is not the Law of Innocent Nature: But it is so fitted to mans Lapsed State, and doth also so fitly ex∣press the Gracious Nature of God, and also hath such evidences in Gods mer∣ciful providence and dealing with the sinful world, that in all these respects, if you call it the Law of Lapsed and reprieved nature under its reparation, we will not contend about the name.

But you say that all men may be sa∣ved, if they reject not their salvation: so say we, that all should be judged ac∣cording to that means and Law that is given them, their Consciences accu∣sing

or excusing them in the day when Christ shall judge the world, as the Gospel telleth us. And none perish now for the meer sin of Adam, nor meerly for want of the Innocency re∣quired by the first Law; but for the re∣fusing and abusing some mercy pur∣chased by Christ, which had an apt tendency to their Repentance and Recovery.

But you lay the main stress on this, that All men may be saved by true saith in God and true Repentance without be∣lieving in a Crucified Christ. And we say that no man in the world shall perish that hath true faith in God and true Re∣pentance; For all such do Love God as God, and do devote themselves to his glory, to obedience and Love: and do hate sin as sin; and so are holy. And God cannot cast that Soul into Hell that loveth him and beareth his Image. Holiness hath so much of God and Heaven in it, that this would be to cast Heaven and Gods Image into Hell, and to jumble Heaven and Hell together. Do we not then grant you as much as you can reasonably desire. Tell us but what Heathens or Maho∣metans

are Holy, truly penitent for all sin, and devoted to God in obedience and love, and we will grant you that they shall all be saved.

But you were ware that we would tell you that this Repentance and holi∣ness is not a thing, which sinful man is so easily brought to: And therefore the Question must be, whether really these Heathens do truly Repent and Love God as God or not?

Answ. First, Here you may perceive that though before you did but require that salvation be brought down to the Sinners choice, yet now that will not serve the turn: Yea, though Faith in God, and true repentance were the terms that you were satisfied should be imposed on all, yet now you are loth to stand to that, unless we grant that all these men have the power so to be∣leive and repent. Well if by power you mean a Natural faculty we grant that they have the power of Intellection and Uolition. And if it be the object that is in question, we grant that the object of that Faith and Repentance which you mention your self is certain and existent; And if it be the evidence of

the object that is in question, we grant that the Being, Power, Wisdome, Good∣ness, Holiness, Truth, Justice and Mer∣cy of God, are revealed to manking, by an evidence sufficient in its kin, if their souls be but rightly disposed to receive it: And that sin to be repented of, is discernable in themselves is doubtless. Amyraldus largely labour∣eth to prove, that as God bindeth no man to natural impossibilities, that is, to any Act without, First, A faculty that can do it. Secondly, An Object. Thirdly, Evidence of that Object (As not to see. First, without an eye, Se∣condly, That which is not in being, Thirdly, Or that which is a thousand miles off, or in the dark, without Light) so that all Heathens have first the natural faculty, Secondly, An object which would save them if truly belie∣ved in and Loved; that is, God: Third∣ly, A Revelation of this object: And that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is such an ob∣ject as would procure their felicity if duly apprehended. See also Mr. Tru∣mans Treatise of Natural and Moral Impotency.

But indeed when all is done, the wit of man that is offended with God, as if he gave not all men a power to be sa∣ved, will not be satisfied if that be granted, unless also he actually save them. Should we grant you all the rest, if some yet are damned, when God could have saved them, it will not sa∣tisfie them that will be above God, and will judge their Judge.

But because you seem satisfied with less, suppose all the question come to this, Whether or no those that never had the Gospei, do ever come without it to true faith in God, and true repentance and so to be saved?

Answ. First, And when we have granted you what you first desired, that none perish but those that are willfully impenitent and believe not truly in God, why must the controversie be carri∣ed to mens hearts, and acts. I can read Gods Law, but I cannot know or read the hearts of millions whom I never saw. Must I be obliged to know the thoughts of every man in China, Tar∣tary, Japan, or the Antipodes? Second∣ly, What number is it that you put the question of, and whose Repentance you

assert? Is it All or but some? If All, he must be mad that believeth it, that All men are true penitent Belivers in God. If but some, First, Would not your wit quarrel still with God for damning all the rest? Secondly, And must it be the greater part or the lesser? or would you know on what number or where to find satisfaction? And what have we to do to judge anothers Ser∣vants: To their own Master they stand or fall.

Secondly, And methinks you should easily grant at least, First, That Re∣pentance and Holiness is far easier to them that have the Gospel, than to them that never heard it. Secondly, And that they are far more common. And so that far more Christians are holy and saved than of others. For, First, Tell me; If God should send an Angel from Heaven as aforesaid, with mira∣culous evidence of his mission, to call men to repentance and belief in God, and Glory, would it not be easier for those men to repent, than for others? Nay would not you the easilier believe in Christ your self if you had but such an Angel to confirm you? why then

should not the word of Christ, who by his Miracles, Resurrection and the donation of such a Spirit to his Ser∣vants, proved his mission from the Father, be a help to our Faith and Repentance. Especially when his word hath a self evidencing Light also in the Image and superscription of God upon it. Secondly, You will not deny but that the difference of common lower means, doth make Repentance much easier or harder to one than another. Take one man that is born in Brasile or Soldania or among any other savage People; or that is bred up in a Tavern, Ale-house or Whore-house, or Gam∣ing house, among those that make a scorn of godliness; and take ano∣ther that is bred up to Learning, La∣bour and Godliness, among them that by doctrine and example do ho∣nour and command a godly, righte∣ous, sober life. And hath not one of these abundance more hinderances to his Repentance than the other. Thirdly, And will not sense and expe∣rience make you certain that the Christian part of the world, hath

more such helps than all the rest. Is there not more Reason, Learning, So∣briety, Doctrine, all sorts of Teach∣ing there than among the rest. Were it but that Christianity hath furnished the World with more helps to repen∣tance and Holiness, the case were clear. Fourthly, And a little acquain∣tance with the World, and the Hi∣story of it, may fully satisfie you, that de facto, there are actually far more knowing, penitent, holy Persons among Christians than among any o∣thers. When therefore the fact it self is undeniable, and we see that more Souls are healed by Christ in the Church, than in the World without, what need we any greater evidence.

And if there were no more in it than this, that the actual knowledge or belief of Christ incarnate, doth make so great an addition to the helps and hopes of Sinners, and maketh conversion from sin to God, and salva∣tion so much more easie and common (as Aquinas Cont. Gent. argueth should not this be received with the greatest thankfulness, rather than with unreverent arrogant Contra∣diction.

But I proceed to overthrow your Fundamental Error [That repentance alone with the mercy of God is a suffici∣ent satisfaction for our sins to divine Ju∣stice.]

First, If it be but proved that de facto God hath required and provi∣ded another Sacrifice for satisfaction, then you cannot call Repentance alone sufficient. But this is proved fully.

Secondly, If the great work of our Redemption by Christ, have all those blessed ends, tendencies and effects and bring all those benefits to man∣kind, which in the treat forementio∣ned I proved; If it was so actual a demonstration of Gods wisdom and love, of his holiness and truth, his Justice and Mercy as is there mani∣fested and proved; If it have brought men such helps to Repentance and Holiness as are forementioned, how perverse will it be then to say that our Repentance was sufficient with∣out, the Sacrifice and Merit and In∣tercession and Administration which did procure and behow it: How ab∣surd is it to say that the Cure of our Disease is sufficient for us, without

the Physician, the Medicine, the A∣pothecary, the Application, which we see by certain experience are the things that work this Cure. And which you your self cannot deny but that they effect this Cure (of Repen∣tance or Holiness) far more easily and commonly than it is ever wrought with∣out them? (Nay it is certain that the Grace of Christ, is absolutely necessa∣ry to Repentance and holiness in any one in the world, (whatsoever be thought of the necessity of the knowledge of Christ incarnate.)