had left men free from all and all manner of Command and Obligation to Repent under the former and onely charged them with this duty under the latter but onely sheweth 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 encrease or advance of some former Dispensation is wont to express it in simple positive and absolute terms and as if it were a new kinde of Dispensation and which had not formerly been known or heard of in the World i 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 onely because they are expressed more largely fully and emphatically When Christ spake thus to his Disciples after his Resurrection These are the words which I spake unto you whilest I was yet WITH YOU Luk. 24. 44. in this latter clause whilest 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 was of a more transcendent and peculiar nature and consideration then 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 spake thus unto all Israel Take heed and harken 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 then 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 neerly then ever to harken unto him and obey his voyce 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 dwelt 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 MIGT BELEEVE Joh. 11. 15. he expresseth their beleeving to a further degree as if it were the first of their beleeving and that they had not beleeved before Whereas it is evident from Joh. 2. 11 22. and other places that they had beleeved on him before When the Apostle affirms this to be Gods 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 kinde 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 beleeved and so those who in the days of our Saviours converse on Earth before his Glorification beleeved 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 vertue of Christs Ascention 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 fulness of times k So that when the Apostle saith in the Scripture under debate that God now in the times of the Gospel commandeth all men every where 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 edg of Authority under greater severity of punishment threatened in case of disobedience then 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 sence 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 practises which are contrary to the Law of God yea and the Law of Nature it self 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 finde 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 neer 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 then their being under a simple Command from God to Repent though it is true that a Command to Repent vertually 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 misdemeanors in sinning The Apostle expresly 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 over-looked 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 sence implying onely some such thing as this That whilest means for the Conversion of Men from Sin to Righteousness and for the bringing of them to the true Knowledg 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 Judgment 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 Ax 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 sence is both very agreeable to the Scripture-phrase which frequently and familiarly expresseth a comparative sence 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 then 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 sence of them nor mine though his censure falls much heavier on yours then on mine He affirms that Pauls intent was not to extenute the sins of men but onely to magnifie the Grace of God which had now on the sudden shone upon the World and labors 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 His sence of the words is onely 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 I finde 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 Judgment 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
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 beleeving it that were they had they been true and faithful to the dear Interest of their own Peace and Happiness they may and might beleeve 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 knowledg 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 sence as all Nations are in a capacity of having and enjoying such merchandize 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 priviledg and accommodate this Nation above any other People and Nation under Heaven yet was it no part of his minde that these Discoveries of Himself or the great Blessing accruing 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 neer 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 priviledg 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 onely but for the World or generality of Mankinde 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 Knowledg 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 neerly concerned other States and Nations as Babylon Egypt Tyre Edom Moab c. then 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 Knowledg 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 troublesom unto them to look up towards Heaven they might receive instruction from their Neighbors or neer at hand For one man may learn of another that which is excellent neerer hand So then 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 worshiping of Idols is impiety and full of all ungodliness They might also by the Knowledg of the Law abstain from all Transgression and live righteously or vertuously For the Law was not brought into the world for the Jews onely nor were the Prophets sent onely for them or their sakes They were sent indeed unto the Jews and of the Jews were persecuted but they were the sacred and publique School of the whole World to instruct men as well in the Knowledg of things appertaining unto God as in matters relating to the Discipline and Government of the Soul c Consonant to the import of this Discourse is that of Calvin also transcribed by me pag. 508 509. of my Redemption Redeemed toward the cloze 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 finde him in his own self being that we are all kept and preserved by his vertue dwelling in us In the mean time to manifest more imply his goodness and infinite clemency amongst men or towards men
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 your self or any other considering man might be largely demonstrated not onely 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 kinde if you will please to peruse onely 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 beleeve 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 beleeve in Jesus Christ is evident upon this consideration viz. because this Law obligeth all Men to do that which is essentially conducing to their soveraign Welfare and Peace and without which it is unpossible for them to escape ruine 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 judg 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 expresly 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 beleeving 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 beleeveth shall be saved respecteth onely 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 kinde or other and whereof persons unevangelized in the sence 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 beleeveth on Jesus Christ shall be saved with that of Condemnation opposite to it He that beleeveth not shall be damned doth not respect onely persons Gospelized in the sence declared so that these onely shall be either saved or condemned according to the different tenor and import of them but the generality or universality of Mankinde where ever the Faculties of Reason Judgment Conscience Understanding c. are found in any competent growth or maturity 2. That no Repentance whatsoever which hath not the Name i. e. the vertue grace merit influence in one kinde 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 onely is to shew that God in the Judgment 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 withall 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 then 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 then 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 beleeve 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 beleeving in him I mean of beleeving 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 Sence and Judgment certain I am it is the general Sence of those who are Enemies to the Doctrine of Universal Attonement 3. And lastly Were it granted that the Law of Nature doth not binde to things impossible in sensu diviso yet it may very equitably and well binde to things unpossible in sensu composito As for example suppose I have a Childe 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 whilest I remain below and in my present posture of absence from them But because I may