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death_n	law_n	see_v	sin_n	8,450	5	5.1651	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45134	A letter to George Keith concerning the salvability of the heathen together with a testimony to the same doctrine, as long held and not newly taken up, out of several former books of him that writ it / by J.H.	Humfrey, John, 1621-1719.; Keith, George, 1639?-1716.	1700 (1700)	Wing H3684; ESTC R25550	27,967	37

them There is one thing remains which I remember you offered that requires some more large Considerations and it is this That though you were willing to allow that some Heathen may be saved you deny it to be by Covenant but only uncovenanted Mercy and you cited the Bishop of Salisbury for it That excellent Person Bishop Burnet in his Exposition of the Eighteenth Article of the Church which pronounces an Anathema to them that hold any Man may be saved by the Law or Sect he Professeth unless he be a Christian which seems to be the sense of the Article distinguishes between the word By and In. To be saved by a Law or Sect saith he signifies that by the Virtue of that Law or Sect such Men as follow it may be saved Whereas to be saved in a Law or Sect imports only that God may extend his Compassion to Men that are engaged in a false Religion And this he appears to own as not condemned by the Article The ingenuous Bishop proceeds And seeing Faith in Christ is in the Gospel required as necessary to Salvation there is no question he says to be made but that those that have the Gospel preached to them and believe not in him must be Damned The difficuly is only concerning those who never heard of the Christian Religion Here then the Bishop distinguishes again of Men in the Law and without the Law in the words of the Apostle that is between the Jew and Gentile Christian and Heathen and for the last though they have not the Law written they have it in their Hearts and shall be judged according to their Consciences This is fair but seeing Pardon of Sin is limited as he speaks to believing in Christ and Salvation is only through Christ's Name according to Scripture he distinguishes again thus It is on the account of the Death or Sacrifice of Christ that Men are Pardoned or Saved but it 〈◊〉 not so plainly ●aid that no Man can be saved unless he hath an ●●p●icit Know●●●g● o● 〈◊〉 together with a belief of it That is in effect the same I said before that the Redemption we have by Christ and the Knowledge of him is not to be reckoned Commensurate yet it is but unwarily said of him or too warily as one that is in the Water and feels not a bottom for his feet that Pardon of Sin is positively limited to believing in Christ and thereupon to be forced to mince the matter thus It is not so plainly said in the words fore-going Whereas Pardon of Sin is limited to a believer in Christ only as to such as have had a Preacher as is before understood by himself But the explicit Knowledge of Christ as the Gospel reveals him is not at all required of an Heathen Man nor of any Man as of necessity to Salvation before Christ came Upon this supposition then that this is not so clearly said in Scripture as the other he comes to another Distinction which he says is to be made as that which will clear the matter and all difficulties in it A great difference says he I will cite all his words is to be made between a Foederal certainty of Salvation secured by the Promises of God and of this new Covenant in Christ Jesus and the extent to which the Goodness and Mercy of God may go None are in a Foederal State of Salvation but Christians To them is given the Covenant of Grace and to them the Promises of God are made and offered so that they have a certainty of it upon their performing those Conditions that are put in the Promises All others are out of this Promise to whom the Tydings of it were never brought In this which is said by this worthy Bishop there is thus much of Truth to be acknowledged and noted That no Heathen or Jew under their Dispensations had or could have such certainty upon their turning to God so as to draw near to him in full assurance of Faith that they should be accepted and saved as Christians have or may have upon the Revelation of Jesus Christ and for that reason if there were no other the Dispensation the Christian is under is better than that of the Jew or Heathen to reflect again on your Objection before But to speak more fully to this matter otherwise I think fit to remember the Doctrine commonly received I suppose even by you and the Bishop if it be not out of your Minds There is a double Covenant the Covenant of Works and the Covenant of Grace The Covenant of Works was made with Adam in Innoceney which he broke and none can keep to be saved by it There is therefore the Covenant of Grace which was made with Adam faln in the Promise of the Seed of the Woman that is of a Redeemer and of Salvation upon the terms of it There is a Government consequently arises to God from the right of Redemption and that must be by this Law or Covenant seeing the other is of impossible performance There is no Government but by a Law and that must be such as the Subject is in a capacity of reward by the keeping as of punishment by the breaking it or else it is not righteous and meet There is a diverse Administration therefore of this Covenant or Law of Grace according to the Revelation God hath made of his Will to the Sons of Men. What God reveals as his Will must be believed and obeyed Under the Administration of this Covenant to us Christians God's whole design of Redeeming and Saving us by his Son is fully revealed and accordingly a Faith in him dying for our Sins and rising again for our Justification is required of us as necessary to our Salvation Under the Jewish Dispensation they believed a Messiah to come and some Deliverance by Worldly Pomp and Conquest Acts 1.6 but as for the Salvation of their Souls by his dying for them or making Satisfaction to God for their Sins by the Sacrifice of himself on the Cross they understood nothing as appears by the Disciples aforesaid Then he took the Twelve and said unto them Behold we go up to Jerusalem and all things that are written by the Prophets concerning the Son of Man shall be accomplished They shall put him to Death and the third Day he shall rise again And they understood not these things and this saying was hid from them neither knew they the things which were spoken Likewise it appears as much by their Rulers and Chiefest among them For they that dwell at Jerusalem and their Rulers because they knew him not nor yet the Voice of the Prophets which are read every Sabbath day they have fulfilled them in condemning him As for the Ancients before Abraham and Moses what Revelation they had of God's Will Who can tell A Law they had written in their Hearts which proves a Lawgiver and they had Tradition They believed a God and that he was gracious to forgive the Sinner

Kingdom enlarged and the Gentiles brought into it and to commit it to his Son so that the Church in the Wilderness is now Catholick a Church over the World and the Law by which it is governed is the same as was on foot since Adam fell but under a diverse Dispensation Administration or Edition Upon this account do we read of Cornelius a devout Servant of God though a Roman Gentile or Heathen is commanded to send for Peter to Preach to him the Gospel which is the Scepter of Christ's Kingdom and by Baptism to receive his Allegiance and declare him a Subject From which Instance there is one Objection that by many is urged against the Salvability of any Heathen If Cornelius say they could have been saved without an explicit Knowledge of and Faith in Christ Dying for his Sins and Rising again for his Resurrection this need not have been done They urge besides the Angel's speech That Peter should tell him such words whereby He and his Household should be saved But this is indeed standing on Words more than Things It was fit it was meet that so eminent a worthy Servant of God as this should be chosen out to be first brought in for a leading Example to other Gentiles at the opening the Gospel Dispensation It is to be more throughly considered that since it pleased God that this Covenant of Grace which is the Covenant of Life and Salvation for Mankind according to which every Man and Woman shall Live or Dye as they perform or not perform the condition thereof should have a diverse Administration we cannot but think it to be advantageous for any Man to be brought under that Administration thereof that is most perfect and such being this of the Gospel Cornelius hath his gracious call into it Not that Cornelius was out of a state of Grace and Salvation before for it is plain that he was a Man that feared God a Devout Man his Prayer heard and accepted of God which no Man can be but in the beloved or through Christ's Satisfaction and Merits and such an acceptance is an acceptance unto Life and Salvation To say he was accepted but not justified is to speak without Book and with prejudice I am satisfied to the contrary and if you are not I pray what think you of the Disciples I hope you believe that Peter James and John Nathaniel and the rest were in a state of Salvation while under the Jews Administration and understood not the Scriptures as is said before nor Christ hmself when he spake of his Death and Resurrection and could have no Faith in him Dying for their Sins and Rising again for their Justification then as they had afterwards when accomplished Well consider it then Cornelius is one that fears God and worketh Righteousness and performing the condition of the Covenant of Life he is in a state of Salvation according to that Administration of it as the whole World is under The Disciples likewise fear God and work Righteousness and are in a state of Salvation according to the Jewish Administration they both being in such a state Cornelius hears Peter Preaching and believes in Jesus Christ lives up to the Gospel and is now in a state of Salvation according to the Covenant under the Christian Administration The Disciples likewise Preach themselves and they believe and live according as they Preach and are in the same condition What inconsistency is there here but that the same Persons may be in a state of Grace under one Administration of the Covenant and under the other when they are called from one into the other Abraham is called out of his Country and he obeyeth God promises to make him a Nation which shall inherit Canaan He believes God and his Faith is imputed for Righteousness After this God appeared and makes a Covenant with him and requires Circumcision Will any say here What need is there of this seeing Abraham was in a justified State already No indeed there was no need of this for that end but it is God's Will that though Abraham is a Man that walked before God and was Perfect that is Evangelically and so in a saved State yet because here is a new Administration of the Covenant to be set up it is the Command of God alone is both the Rule and Reason for the doing As for the Good and Benefit he shall have by it Abraham is to be assured of that seeing God who is good and doth good thought it good to be done Abraham believes and goes out of his Country and is thereby justified Abraham believes and receives Circumcision and is thereby justified Abraham believes and Offers up his Son Isaac and is thereby justified He received Circumcision as a Seal of the Righteousness of that Faith which he had when he was Uncircumcised He is justified by the Obedience of Faith in doing all and his Justification by one is no impediment to his being justified also by the other The Angel's telling Cornelius That he shall bear words whereby he shall be saved is no more than Paul's saying That the Gospel is the Power of God to the Salvation of all that believe which is true whether the Believer was in a State of Grace already or no whether he be a Jew or Gentile whether Cornelius or the Disciples themselves of the Lord Jesus If this be so that a Heathen may be saved you may say Then is his Condition easier and his State better than that of the Jew or Christian I Answer This is not only False because the Condition of Salvation to walk before God and be Perfect being the same to all So much the lesser means that one hath thereunto must needs make it to be so much the harder But it is also Profane to say so because the Apostle to the Romans is express that the Advantage of the Jew is much every way above the Gentile Rom. 3.1 2. And to the Hebrews he is express That we Christians have a better Covenant than the Jew Heb. 8.6 The first and second Covenant he speaks of there are nothing but the two Administrations of the Covenant of Grace the same in Substance say our Divines in regard to the Jews which preceded and then to us Christians If you will ask wherein the second Administration is better than the first consult the common place of our Divines That I fix upon as the result of them all is that these new Administrations did still afford more Means and Inducement to the bringing up their Hearts unto the terms of the Covenant of Life it self by which it was only that any were or could be Saved No doubt but there was more wrought on of the Jewish Nation having the advantage of the Oracles of God and among us that have a fuller Revelation in regard to our Saviour to come up to a sincere walking before God which are the terms and the same I say to all than among the Heathen who are without

came not in to the Jew to be Circumcised and the Heathen come not in to us to be Baptized that is to the Profession of this Covenant they are yet all under the Verge of it in regard to Obligation and if any of them be wrought on by the Spirit so as inwardly to enter into and keep it they are made Partakers of the Benefit the Priviledge the Promise of it as well as the Christian I have had lately sent me some certain Manuscripts to read the Works of a Sedulous Divine I know not an Anti-Arminian Learned Pious Man who hath these words in one of these Manuscripts which I will transcribe Dr. Payne p. 513. says It has been an uncharitable Question Whether any of the Gentiles should be saved Now they cannot be saved in an ordinary way by Vertue of the Christian Covenant to which they have no Title or Claim Yet God may in extraordinary Mercy let all Mankind have the benefit of it and save them by Christ though they know him not Ans It is certain that all such of fallen Mankind as be Penitent and honour God by holy Love and Obedience have by God's holy Covenant in Christ true Right to Remission of Sins and the Kingdom of Heaven and shall be saved they are really and indeed true Saints But no one of fallen Mankind can be truly Penitent and honour God by holy Love and Obedience without special Grace And special Grace God gives to none of fallen Mankind save for the sake of Christ who hath merited it for all the Elect by Vertue of the Covenant between God and Christ according to the fore-knowledge and purpose of God These are the words of another and I am to give no more account of them than I please But this I will add to them That the Elect which are to be gathered from the four quarters of the Earth are I believe in some more places than where there are Christians I return To them pertain the Covenants and the giving the Law The Covenants of Circumcision and that Covenant when he took them by the hand to lead them out of the Land of Egypt and the Law and Ordinances given by Moses These indeed its true did pertain to the Jews only and not to any other People But there was a Promise which belonged to them also by which when none of them were justifiable by their works for by the deeds of the Law shall no Flesh living be justified the penitent believing Jew was saved The Promise was the Promise of the Woman's Seed made to Adam fallen and the same Promise made to Abraham that in his Seed should all the Nations of the Earth be blessed which was the Substance of the Gospel preached to him which is now preached to the World that is the Promise of a Redeemer who was then to come and so was only in Promise but now already come that Redemption obtained and the Promise fulfilled Again As for the giving the Law there is a Law which came from Mount Sinai and it is true this pertained to the Jew but there is a Law also from Zion and that belongs to Jew and Gentile Christian and Heathen Out of Zion shall go forth a Law and the Word of the Lord from Jerusalem Isa 2.3 This is the Law of the Gospel and the same with the Covenant of Grace of Life and Salvation If there be any then that apprehend the Covenant of Grace to be made with Christ in behalf of the Elect and to belong only to them I am not of their Opinion The Covenant of Grace I account is God's Covenant with Mankind and made with Adam fallen in behalf of his Posterity and this is as good as expresly declared by Christ Go preach the Gospel to all Nations to every Creature or to all the World he that believes or whosoever believes shall be saved and he that believes not shall be damned Mat. 28.19 Mark 16.15 16. This is likewise as good as exprest by St. Paul This is the Covenant I will make with the House of Israel after those days Heb. 8.10 Who is the House of Israel now the Partition Wall between the Jew and Gentile is down but the whole World Besides if Christ be Party how is he Mediator A Mediator is to bring two Parties to Agreement If God and Christ be the Parties and not God and Man how is he the Mediator between God and Men For there is one God and one Mediator between God and Men the Man Christ Jesus 1 Tim. 2.5 That the Redemption of Christ therefore is Universal and the Effect of it the Covenant belongs to all is not to be denyed nay because the Covenant belongs to all or because it must be granted that Christ hath died for all so far that he hath obtained an Universal Conditional Remission and Salvation or a Law or Act of Grace that whosoever believes and Repents or performs the Condition of the Gospel shall be pardoned and saved by the Gospel therefore must our Redemption by Christ be Universal And if any persist to deny it whosoever they be though they see it not for then they would not presume to do so they in effect do divest God as Redeemer of his Government over the World This must appear by what hath been said to an intelligent Man It is time for me then to come now to the Testimony I am willing to produce out of other Books I have formerly written that this Doctrine may not appear strange as newly taken up or not consider'd as throughly as I could but by the Confirmation and Inculcation thereof with the cumulative Light I bring out of them it may find the willinger Admission and give satisfaction to them that have free Minds and are meet to receive it Out of a Book Entituled The Ax laid to the Root of Separation As God has made all things so is he Universal Governour of his Creatures The Government of God over his Creatures that are Reasonable must be a Moral Government requiring Obedience from them upon Motives of Reward and Punishment The Instrument of this Government must be his Law The Law of God is either the Law of Nature or his Revealed and Positive Laws The Government of God is likewise double Natural or Conventional The Natural Government of God over Men and Women which he hath by right of Creation is over all the World as they are particular Persons giving them the Law of Nature to Live by that they may please him and be saved This Law of Nature is either the Law of Innocent or Lapsed Nature The Law of Innocent Nature is that perfect Rule of Righteousness that was writ in Adam's Heart when Created requiring him to preserve his Innocency and Integrity upon pain of Death and it is called the Law of Works The Law of Lapsed Nature is the same Law with Mitigation requiring the same Duty but not as the Condition of Life accepting of the imperfect Service of