IN the beginning of the Chapter, we meet with the first persecution of the Gospel, recorded in Scripture, after our Saviours Ascension. Sad, [Page 4] that so good news should finde so bad entertainment! but happy for some, that as it was raised for so good a word, so occasioned by so good a Mat. 13. 21 deed done to an impotent man in the foregoing Chapter. Such may ever our sufferings be, that if a black sha­dow must needs follow us, it may be only because we walk in the light; and that if it prove our lot to heare and fare ill, it may be for doing well, 1 Pet. 3. 17 and that the Apostle saith, is to suffer as a Christian, 1 Pet. 4. 16. Nay, as Christ himself; for such good works he was once to have been stoned. John 10. 32. and for the like, Peter and John were here arraigned and questioned, [...], Verse 7. by what Name or Authority, or by what power or vertue. Qua arte Medica vel Magica (as it was or­dinary to account both Christ and Christians in the primitive times, to Grotius Lyranus. be Conjurers) they had done This: The­ophylact and Oecumenius observe they were ashamed to name it, being an high act of charity, and must it be made a matter of accusation by their malice and envy? Cursed men! who accounting it a credit for them to do [Page 5] evill, make it a crime for the Apostles to do good; enviously malicious, that men may not act charity, without purchasing their License ad practi­candum: and withall, apparently ri­diculous, in asking, by what power, when the thing it self proclaimed it to be done by the power of God.

And therefore, to this their foolish proud Question, verse 7. Peter returns Matth▪ 2 [...] 69, 70. a plain and round answer from verse 8. to 13. And so He, who sometimes full of himself, was baffled by a Da­mosel, now being filled with the holy Ghost, verse 8. silenceth and confoun­deth his not more potent then mali­cious accusers and Judges, v. 13, 14. How wosully weak are we, when we rely on our own strength; but how able to do all things, when Christ strengtheneth us? In te stas & non stas, Phil. 4. 13. saith Austin. Thou art sure to come down, when thou standest on thine own leggs; but how mightily upheld and carried on, when supported and conducted by Gods hand? As the Ship, which when the sale is filled with a strong gale, goeth on amaine; in a calm, notwithstanding all our [Page 6] rowing, is carried down the stream. And therefore when Moses had pray­ed for Judah, that his hands might be sufficient for him, he added (as there was need.) And be thou an help to him, Deut. 33. 7. In hoc signo vinces. Go out in this thy strength, and thou shalt prevail. Judg. 6. 14. Ithiel and Ʋcal here are Twins, the first of those names saith, God is with me, and then Prov. 30. 1. the second assureth me, that I shall be able to prevail, whatsoever, or who­soever is against me.

If you look into the fifth and sixth verses, you shall see a very full Bench, not of Justices, but of professed potent enemies: and this of all parties, who in other things could not agree; and from all parties, Its said, they were gathered together, [...], at or unto Jerusalem, as though there had not been enow in the City, all were sent for out of the Country, but e­now, one would have thought, to have dasht a poor prisoner in bonds, and now at the Barre, quite out of countenance; But O the ingenuous boldnesse of a good conscience in a good cause! Peter there makes an open Proclamation, with a Noverint Ʋni­versi. [Page 7] Be it known unto you all, that by the name of Jesus Christ, doth this man stand before you whole. He dare beare witnesse to Christ, and against their sin together, that as so many [...] they had rejected that stone which God had made the head of the corner, and as so many [...] had killed him, who had given to that poor man, health and life, vers. 10, 11. yea, and salvation to all, in the Text. Neither is there salvation in any other, &c.

In which words we have

1. A confident Assertion. That there is no salvation, but by Christ.

2. As strong a proof of it, taken from Gods designation, because no Explica­tion of the words. name under Heaven is given us, where­by we may be saved.

Neither is there salvation. i. e. not so much as any temporal, much lesse any spiritual and eternal salvation.

In or by any other.

For, here he gives a sufficient rea­son Alius, vel alia vis cuju squam Sive auto ritas: Beza: Grotius. in 2 Tim. 2. 1 [...]. of it.

There is no name, i. e. Person, as Act 1. 1. 15. or Sec [...] (which were wont to be called by the names of their Masters,) or way, or Authority.

Ʋnder Heaven. Not as though we may hope for any other Saviours, (as Saints and Angels) in heaven; but to expresse the place where our salvati­on was purchased, and that was here on earth under heaven, which the Socinian will have accomplished on­ly in Heaven; but although the blood of the sacrifice was presented in the holy of holies, yet it was shed without Levit. 16. 11, 12. &c. to make an attonement: and so Christ our blessed High Priest, who for us men and our salvation came down from Heaven, returned indeed again to Heaven, and entred into the holy place with his own blood, yet it was Heb. 9. 12. having obtained eternal redemption for us, by that his blood shed here on earth; de coelo est salus, sed sub coelo Lorinus. medium salutis.

Or (it may be) this expression un­der Heaven holdeth forth rather the extent of our Saviours Empire, and so [...] is as much as Ʋspiam. So Beza, and so Dan. 9. 12. We finde that phrase under the whole Heaven, used in this sense, in which no name under Heaven, here signifieth, None at all, or any where.

[...]. Either the same with [...], as we so finde the like phrase, Chap. 7. 44. and so the vul­gar here readeth it Hominibus, to men. Or as Ours render it, among men, who were very many, and had amongst them many other conceited wayes of salvation, and many of them were very great Names in the world; and yet amongst them All, no other name [...], given. i. e. by God de­signed, appointed, and that indeed of free gift.

[...]. In or by which we must be saved. Not as though there were any necessity in regard of us, or our worth, that therefore we must needs be saved; but to expresse thus much, that if through Gods free grace we be saved, it then necessarily must be only in and by Jesus Christ, which is the D [...]ctrine of the Text, and which we are now to insist on.

Besides, or without Christ no salvation:

The Gospel of Jesus Christ saith, Doct. Evange [...] ­um Jes [...] Christi non est Evan­gelium [...] ­tra Ch [...]i­stum. Ca [...]. wright. Mark Chap. 1. 1. It is so in his Go­spel, that there is no such good news, but by him, [...]. The Christ, The Saviour. John 4. 42. spo­ken not only emphatically, but also [Page 10] exclusively. The Christ is so the Sa­viour, that he is the only Saviour. But your Christian belief will not need the proof of this fundamental sum of the Doctrine of Christ. It would be hard to be put upon the proof of first Principles, and sometimes proves hard, when unreasonably put upon it, to do it, which would be but the emblasoning of a sun-beam, or the laying on a colour to make Ivory or Snow the whiter: A man hath never lesse to say, than when, that which he is to prove or cleare, is more certain and manifest than his proof; omni [...]uce Mornay. de veritat. Cap. 1. clarius, omni interpretatione notius. Such hard tasks are we now put upon in these our sinful dayes, which at­tempt to rase the most grounded Fun­damentalls of Religion; but bless [...]d be GOD, that there is lesse difficulty in proving this, which is of such ab­solute necessity to salvation, That out of Christ there is no salvation. Haec Petri sententia, (as he saith) est Sarcerius. Decretum super omnium conciliorum decreta, not to be doubtfully dispu­ted, but yet may be fully proved. Psal. 118. 22. Isa. 28. 16. Eph. 2. 20.

1. From the Titles given to Christ in Scripture, as The corner stone and [Page 11] Foundation. So that if, either it be laid aside (as in the verse before the Text) or we be not laid upon it, we build upon the sand, and utterly ru­ine all, Matth. 7. 26, 27. The Apostle is peremptory, that no man can lay a­ny 1 Cor. 3. 11. other foundation, and therefore be­sides him no salvation.

The Root and true Vine. And there­fore Colos. 2. 7. if not implanted and rooted in him, we shall certainly wither, and become fewel for everlasting burnings. John 15. 1. to 9.

The head of the body. And then, C [...]. 18. though Popish Legends can tell you of men walking without their heads, yet sober Christians are no [...] Hereticks. The strength of the sheep of Christs pasture is in their Head, and all their life and vigour from u­nion with it, Ephes. 4. 16. so that the body may as well live without the head, as we without Christ gain sal­vation.

The beloved-Husband, by whom a­lone the chast spouse bringeth forth 2 Co [...]. 1 [...] 2. fruit unto God, Rom. 7. 4. and she is but an Harlot that embraceth the bo­som of a stranger.

The Mediator and the only one, e­ven [Page 12] as God himself is one, one God, and one Mediator between God and Man, and that only the man Christ Je­sus. 1 Tim. 2. 5. A proof which St. Austin very often and strongly urgeth Contra Julian. to this purpose. It is no Platonick faith (as some call it) which can u­nite us at so great an odds to God, without Christ, our alone Mediator, to come between, and make up the breach, there will for ever remain [...], an infinite distance, and immortal emnity.

The Door, which a blinde Sodomite Joh. 10. 9 Revel. 22. 15. cannot finde, and therefore remains without with Dogs. Besides which no entrance, either into the Church here, or Heaven hereafter.

Lastly, The way, the truth, and the Joh. 14. 6. life. The true way to life, [...], via illa certissima, qu â un â, &c. As Beza upon the place, the only way, by which we may certainly, and out of which it is impossible we should ever come to life, or the God of our life, as our Saviour addeth in the very next word, none commeth to the Fa­ther Joh. 17. 3. but by me. As elsewhere, This is eternal life to know thee and Jesus Christ, whom thou hast sent, who is so [Page 13] the way, the truth, and the life, that out of him, we shall perish from the Psal. 2. 12. way; shall deceive our selves with a lye, if we believe not in this truth; and abide for ever in death, if not made partakers of this life.

2. This truth, that out of Christ no salvation is further made out from all the parts of this salvation, in the whole progress from first to last, all is in and by Jesus Christ.

Elected in him, Ephes. 1. 4.

Redeemed by him; in whom we have Redemption through his blood. verse 7.

If Adopted. It is in ou [...] Elder Bro­thers right, unto the Adoption of Chil­dren by Jesus Christ. v. 5.

If justified. It is by his righteousness imputed; accepted, but in the Beloved. v. 6.

If sanctified. It is by his spirit com­municated, He hath chosen us in him to be holy. v. 4.

If sa [...]ed. It is by his merit impart­ed. In whom also we have obtained an Inheritance. v. 11.

And blessed with all spiritual bles­sings in heavenly places, but still in Christ. v. 3.

It is the grossest darkness of igno­rance, that we lie in, unless he be our light and Prophet, to inlighten and in­struct us. Mat. 4. 16.

It is the heaviest guilt that we lie under, unlesse he be our Priest, to make expiation for us, be our [...], 1 John 2. 2. Rom. 3. 25.

And when that is done, a thousand miscarriages and mischiefs from o­thers, and (should all else fail) from our selves, would betide us, unless he be Melchizedeck King of Salem; Heb. 7. 1. Our King to govern and defend us, Isa. 9. 6. & 33. 22.

It is he only, who of God is made unto us, wisdom, righteousnesse, sancti­fication and redemption, 1 Cor. 1. 30. even all in all. Col. 3. 11. And then if he be All, All besides him are no­thing. And so still without him, no one part of salvation.

3. And this is true of all persons in all places, as he is [...], so [...]. All, and this unto All, Col. 3. 11. The Apostle there makes a large enumera­tion of Greek, Jew; circumcision, un­circumcision; Barbarian, Scythian; Bond, free; He was as well a light to the [Page 15] Gentiles, as the glory of his people Isra­el. Luke 2. 32 From East to West, this Sun of righteousnesse enlightens all, And if a­ny without the Tropick of the more visible Church should have the light of John 8. 12 life, it is from more oblique beams, which by wayes best known to him­self, he dart [...]th upon them where ever they be, if they be under the whole Heaven, or amongst men: the Text tells them to whom they must be be­holden for salvation. Of which if we yet doubt, Austin, I am sure, is cer­tain. Certus sum non esse animam ul­lam Epist. 28. in genere humano, cui non sit neces­sarius ad liberationem Mediator Dei & hominum, &c.

4. And thus, lastly, in reference to all Times and Ages, whether of our life, or of the world.

1. Of our life.

If we be grown up to be men, it will be more easily granted, that he that believeth not shall be damned, Mark 16. 16.

And for those that die Infants, al­though we cannot so easily under­stand how they should actually be­lieve, yet we must believe, that unlesse unto us a Child were born, and a Son [Page 16] given, they, who in themselves are Children of wrath, would never be­come heyrs of life. This also is ano­ther Article of Austins Creed, which Epist. 157. he would have kept inviolate. Illa fides in nobis salva sit, quâ credimus, nullum hominem sive majoris sive par­vulae, quamlibet & recentioris aetatis liberari e contagione mortis aeternae, et obligatione peccati quam contraxit pri­ma sua nativitate, nisi per unum Medi­atorem Dei et hominum, Jesum Chri­stum. Whether old or young, we must have the everlasting Father to be the Isu. 9. 6. Prince of our peace, or else our breach is irreconcileable.

2. And the like is to be said of the several Ages of the world, from first to last. Christ is the first and last, which Rev. 1. 11. Epist. 157. made St. Austin still confidently af­firm in reference to this my Text. Ex [...]o tempore valet ad servandum genus John 1. 29. Rev. 13. 8. humanum; ex quo in Adam est vitia­tum, &c. Christ the Lamb of God, that taketh away the sins of the world, was slain from the beginning of the world. Which beleevers in all their sacrifices (almost as ancient as the world) De Demon­strat. looked after, as Eusebius sheweth, which made Ignatius conclude, that [Page 17] [...] Lib. 1. cap. 10. Ad Magnes. Histor. lib. 1. cap. 4. and Eusebius in another place, to the same purpose calleth them [...] Christians indeed, though not then so named, for in the faith of a Messiah, a Christ to come, they lived and died, and so were saved, as the Apostle shew­eth at large, Heb. 11. So that as the whole body is under the Head, It a omnes sancti qui ante Domi­ni nostri, J. C. nati­vitatem e­rant, quam­vis ante nati erant, tamen cor­pori uni­verso sed capiti cohae serunt. Au­gustin. Gregor. homil. 17. in Ezek. though one part of it be born after another. So here also in this mysti­cal body of Christ. As Austin compa­reth it; or as Gregory alluding to that passage of the Gospel, expresseth it, Some went before, and some came after; but both, all, cry Hosannah, (and that word signifieth salvation) to the Son of David.

In a word, to conclude this gene­rall proof, it is Pauls full scope in his most divine Epistle to the Romans, to prove that neither Jew nor Gentile can be justified or saved, but only by the faith of Christ, the second Adam, by whom are saved all that are saved, as all were undone by the first. But should I recite all Scripture-proofs of this truth, I should transcribe the greatest part of the old and new Testa­ment. [Page 18] Bernard saith of some, that by Dum mul­tum sudat quo modo Platonem faciat Chri­stianum, se probat Ethnicum, Epist. 190. labouring to prove Plato to be a Chri­stian, proved themselves no Christi­ans, which makes me fear I should too much wrong both my self, and this most Christian Auditory, as though it were scarce Christian, if I should labour too long in the proof of this fundamental & characteristi­cal Article of their Christianity; And therefore I the rather come to the ground of it in the

Reas. 1 Second part of the Text. There is salvation in none other, be­cause there is no other name gi­ven, whereby we must be saved. And it is taken (as Calvin observeth, from Explicatio est proximae sententiae, in Christ [...] solo est sa­lus, quo [...]i­am it a De­us decrevit &c. Calvin in locum. Gods free purpose, which is especially to be heeded in matters of his free grace, and if he appointed no other, then it is high presumption in us to fansie any other. When in our selves we are all justly condemned, we must give God leave to chuse, as whom he will save, so by what means he will procure and dispense this salvation. And if for that he hath made choyce only of Christ, as in some re­spects necessary, but in all respects, as [Page 19] Austin truly saith, absolutely most con­venient, Sa [...]andae nostraemise­riae, conve­nientiorem modum non fuisse. Au­gust. de Tem. lib. 13 Cap. 10 aliter abso­lutè potuit salvasse mundum, licet ad satisfacti­onem de rigore justi­tiae videtur necessari [...] hypostatica unio Lori­nus. Orthodox. Eplicat. Lib. 3. then he was not more blas­phemous who said he could have told God a better way to have made the world, then they are presumptu­ous, who dare be so bold as in their wanton fancies to conceit another way of redeeming the world then by Christ alone, which was the most happy product of the most divine Counsels of all the three Persons in the blessed Trinity from all eternity. And shall we then attempt to be wi­ser than God, and in effect say, that He might have spared his Counsels, and Christ his death, Seeing there may be a way for such as never knew him, to come to life without him? so An­dradius sticks not to accuse God for cruelty, if it should be otherwise. But when the Q [...]estion in the Prophet was, is there any other God besides me? God thought he had sufficiently an­swered in the Negative, when he said, I know none, Isa. 44. 8. and so if the like question be made of a Saviour, whether there be any other besides Christ? let us sit down satisfied with this, it is he only who of God is made 1 Cor. 1. 30. to us wisdom, righteousnesse, &c. He it [Page 20] is whom the Father hath sealed, and let John 6. 27 that make this impressiō on our hearts that although there be many that are 1 Cor. 8. 5. 6. called Gods, & Lords many, and accor­dingly, many conceited wayes of Re­ligion, and thereby of salvation; yet to us, as there was but one God, so but one Mediator between God and man, the man Christ Jesus. And there­fore 1 Tim. 2. 5 let us have a Saviour of Gods chusing and making, and not of our own framing and fansying; for how miserable should I be, if whilst I have been looking out for other wayes to save me, God who hath appointed this way, which I have neglected or missed of, should damne me? It is my security, if when I can say, I have a manifest token of salvation, I can adde Phil. 1. 28. with the Apostle [...] and this of God, because in and by Act 5. 31. Christ, whom he hath appointed, and exalted to be Prince and Saviour.

Reas. 2 To this adde in the second place, that salvation is dispensed to us by way of Covenant: and had it been by the first Covenant of which the first Adam was head, his name might have been written on it; but seeing it is by the second, of which Christ the second A­dam [Page 21] is the only Head (as the Apostle sheweth in that divine parallel be­tween the two Adams, Rom. 5) as he is made our Covenant, so also our salvation, Isa. 49. 6, 8. guilty we were and condemned by the first Adam, and therefore justified and saved we Concil. Tri­dent. de ju­stific. Cap. 3. must be by the second, [...]. This opportet in the Text, is now not only of conveniency, but also of necessi­ty. Nemo ad mortem nisi per illum, nemo ad vitam nisi per istum.

Reas. 3 To this purpose consider further, that Christ is so the head of this sa­ving Covenant, that Gods glory in this exaltation is the chiefe end intended in it. In which Christ is not brought in per ac­cidens, or in an inferior subordinati­on, as a subservient means to us and our salvation as the end, (though e­ven so there would be no salvation without him, as no attaining the end, without the means, & if there be but one only means to the end, it is as necessary as the end.) But Christs and Gods glory in him is the prime de­sign of it, Ephes. 1. 6. That our salva­tion wrought by him should be as a subordinate means to his glory, as [Page 22] the chief end. And therefore as on the one side, we should not so much look at Christ for our salva­tion, as at our salvation for Christ and his glory; so on the other side, if whilst we take in salvation we leave out Christ, we cut off the stream from the fountain from which it floweth, and so our salvation would be an empty dry pit, prove vain, and fall short of its end, and we of the comfort of it, if (whilst we are saved some other way) he should not have the honour of being (as he most certainly is) the Authour of Heb. 5. 9. it.

Reas. 4 And as our salvation would so be empty and vain, so also our Saviour also should have suffered and died in vain. It is Austins inference, gratis e­nim Contra Je­lianum. Lib. 4. Cap. 3. Christus mortuus est, si homines ulli abs (que) Christo ad fidem veram, virtutem veram, &c. quacun (que) re alia, quacun (que) freti ratione perveniant: and Paul's before him, Gal. 2. 21. if righteousnesse come by the Law, (and so it must if not by Christ) then Christ is dead in vain. If any without him may now come to life, then ad quid perditio Lib. 3. Cap. 47. haec? to what purpose was all that [Page 23] wast? was he so prodigal of his blood, that when (according to this opinion) we might have been saved, and that (as Bradwardine sheweth) by an easier and readier way, without it? A damnable error! and fully confuted

By the deare experience of every humbled sinner, which fully convin­ceth him of an absolute necessity of having Christ, and of his most cer­tain & inevitable perishing without him. As on the contrary, it is obser­vable, that they who are most for the other opinion, and so can lick them­selves and others whole, are least ac­quainted with what a wounded con­science meaneth, and the work of Go­spel-humiliation. Who, did they more know themselves, would thereby come more to know the necessity of Jesus Christ, and that such a Demoni­ack Mat. 17. 17 cannot be cured without being brought to him. As the Scripture all over proclaimeth that it was this our good Samaritan only, that pittied, when all else pass [...]d by, and under­took the cure, when all else had gi­ven it over as d [...]sperate, even when there was none to help, then at such a [Page 24] dead lift, and case of such extream necessity, his arm only brought salva­tion, Isa. 63. 3, 5. And yet rather then a Philosopher should not be dubbd a Saint, and his moral vertues prov saving graces, and we have nothing inherent in our selves to stick to; Im­puted righteousnesse not only by Pa­pists must be derided; But be too much sleighted and undervalued by too many amongst our selves; the great mystery of godlinesse, and the whole counsel of God in Christ must all at once be dasht, and all the links of that golden Chain snapt asunder, piè scilicet! And a fair requital it is, that we so make of Christs kindnesse, when in effect we tell him, he might have kept it to himself, and we have fared never the worse, seeing so ma­ny have been, and all might have bin 1 Cor. 15. 17. saved without him. I say, Christ should so have died in vain.

Reas. 5 And then also our faith must needs be in vain, if Christ were not necessa­ry, our faith would be needlesse; Strom. l. 1. which yet Clemens Alexandrinus (much forgetting what elsewhere he saith of the Gentile, being justified by Philosophy) calleth [...]. [Page 25] I am sure the Scripture requi­reth it as the necessary Instrument of justification. Rom. 5. 1. and inlet to sal­vation, Ephes. 2. 8. and that not onely necessitate praecepti, but Medii, as Va­lentia Tom. 3. dist. 1. qu. 2. p. 317. concludes, and as the Apostle plainly sheweth in that divine con­nexion. Rom. 10. 13, 14. whosoever shall call on the name of the Lord shall be sa­ved; but how shall they call on him, on whom they have not beleeved? and how shall they believe on him, of whom they have not heard? and accordingly, we read, Acts 11. 17, 18. that upon their beleeving by Peters preaching, the Disciples inferred, that Then (and not till then) God had also to the Gentiles granted repentance unto life: as also chap. 15. 9. Then it was that he put no difference between Jew and Gentile, when once he had purified their hearts by faith. Thus we see, that faith is necessary, and that the word of faith, Rom. 10. 8. is the word of life. Phil. 2. 16. But what need of either becoming Proselytes, under the Law or of send­ing out Apostles for the Ministry of the Gospel, to them who had enough at home, to instruct them in the wayes of eternal life?

What necessity of reading the Scrip­tures, if the same lesson may be taken out of the Book of the Creature?

Or of hearing the Sermons of the Apostles, when Sun, Moon, and Stars were sufficient preachers.

And so by this means, with this faith of Christ, if not all Religion, yet all Christian Religion is gone too.

Two things are here said: Zuinglius de [...]peccat: orig. Tom. 2. pag. 118.

1. That faith is required only where the Gospel is preached. Mark 16. 15, 16. but as for them who never heard of Christ, and so are invincibly ignorant of him, They hope their Negative Infidelity shall not damn them.

I answer, not as an Operative cause, and containing new guilt, if the ig­norance be really and totally invinci­ble; But yet as (if I may so call it) a defective Cause it will, they thereby falling short of the only means to take away the old guilt, and so the man indeed dyeth of his old wounds; but withall, he necessarily dyeth, be­cause he hath not the Medicine which only could have cured him. And the Traytor is executed meritoriously for [Page 27] his Treason; but unavoidably, be­cause he wanteth his pardon, either not accepted, or not so much as heard of, which only should, and could have saved him.

2. But secondly they will grant, that indeed, without faith it is impossi­ble to please God, and they must grant it, because the Scripture expresly saith it, Heb. 11. 6. but then they will tell you, that such a faith will serve the turn, as the Apostle here speaks of, viz. such as believeth that God is, and that he is a rewarder of them that diligently seek him, as it is there de­scribed, and such a faith the Gentiles, and such as never heard of Christ, may have, and so please God, and be saved by it. This [...] Nature's Champions, and the Heathens Advo­cates apply to their wound, that it may not prove mortal, which they distinguish of an explicite and impli­cite faith; they conclude, that an im­plicite faith may be sufficient, and such the Heathens might have, and had.

For when they believed that there was a God, eandem habuerunt fidem in [Page 28] unius Dei credulitate inclusam. So Sixtus Senensis.

And when they believed that he was a Rewarder of those that seek him, they did believe Gods providence, et per consequens modum salutis humanae, saltem implicitum, and by conse­quence, at least implicitly the way and manner of mans salvation. So Orthodox: Explic. pag. 292. quàm latè pateat Dei provi­dentia, & quanta c [...]m vigilantia provideat rebus hu­manis, satis intelliget humani ge­neris per Christum redemptio­nem in di­vina provi­dentia im­plicitè & absconditè contineri. Rike [...].

To which Andradius addeth, that he who shall consider how farre Gods providence reacheth, and how watchfully it intendeth mans con­cernments, he cannot but understand that the Redemption of man by Christ is implicitly contained in it.

And some Mr. J. G. in his Gen­tiles debt and dow­ry. of late have told us, that whilst they see heaven and earth, and the frame of nature continue, they may by Gods patience gather, that his wrath is pacified, and so come to the knowledge of a Mediator.

To all which I say

1. And first grant, that the like ex­plicit faith which is required of some, is not alike necessary to all for their salvation. For

What is now [...] with open fa [...]e revealed to us in the [Page 29] times of the Gospel, was under the 2 Cor. 3. 18. Law vailed over with shadowes and Ceremonies, even to the godly then, who yet through them, looked at a Messiah for their salvation.

Nor is it now prejudicial to weak­er Christians (as to their salvation) that they cannot so clearly and di­stinctly understand all the particulars in the several Articles of the Christi­an faith, as some do, who are more learned and able. The dim-sighted man may certainly see his friend standing by him, though not so clear­ly as he who hath a quicker eye; and I may as truly see him standing in the shade, though not so distinctly, as if he were in the Sun-shine.

2. But as the Popish implicite faith hath been a snare and ruine to many Christians, so this farre-fetched, and fa [...]re more implicated faith will at last be found insufficient for the salvation of Heathens, and to evade the Apostles Sorites, viz. They that have not heard of a Saviour, do not, cannot believe Rom. 10. 13, 14, 15. in him; They that believe not in him, cannot call upon God; they that call not upon God, cannot be saved; and therefore a primo ad [Page 30] ultimum, they that have not heard of a Saviour cannot be saved. Lib. 1. [...]orol. 132

I need not here insist on what Brad­wardine and other Schoolmen dispute for the necessity of an explicite faith. This I am sure of, that Christ himself saith, that this is eternal life, not only to know the Father to be the only true God, but also Jesus Christ whom [...]e hath sent, John 17. 3. and therefore would not have his Disciples rest in their beleeving in God, but would also have them believe in him. John 14. 1. And therefore.

1. For that in Heb. 11. 6. of be­leeving that God is, and that he is a rewarder: however (as Hugo observ­eth) before the fall, faith in God as a De sacram: Lib. 1. Part. 10. Cap. 5. Isa. 45. 22. Creator was sufficient, yet not since, but we must of necessity look at him in a Redeemer, if we would (as the Prophet biddeth us) so look at him, as to be saved by him.

And although a Christian Be­leever must by his justifying and sa­ving faith, tanquam ex praesupposito believe that God is, and that he is a righteous Judge, (which is all that Sentent. Lib. 3. dist. 25. can necessarily be inferred from that place) yet Lambard rightly addeth [Page 31] non sufficit. It is not all, not sufficient and enough, either savingly to please him (else the Devils should) or to make us come to him, and diligently to seek him; for then many desperate and despairing sinners should, who yet, (even upon thought and con­viction of it) run away from him. And so we finde that the faith of all those many beleevers, which the A­postle in that same Chapter instan­ceth in, went further: which plainly evinceth, that it is not a Philosophical, but a Thelogical, not a natural but a supernatural knowledge that he there G. Valenti [...] M. Canus. speaketh of. A belief that God is, but a God in Christ, and that he is a re­warder, but in an evangelical way.

2. And therefore for S. Senensis his in unius Dei credulitate, &c. that in the belief of one God, the faith of Christ God-man should be contained sufficiently to salvation. It will bring in a Saviour before the Fall, and finde him in the Covenant of works, as well as in the Covenant of grace, and make the Turk the true Musulman (as he calls himself) as true a beleever as the best Christian.

3. And for Andradius his conceit, [Page 32] that the belief of Gods Providence, and how vigilant it is in the behalf of man in general, should imply and contain the knowledge and be­lief of this particular Providence of his saving man by a Messiah. It will take in all the men that have e­ver been in the world, except some few Atheists and Epicureans, that denyed a Deity and a Providence: nor it may be would they be excepted, if they had been rightly understood and reported of, who perhaps were taken to deny a Deity, when they only denied the false Deities which were then adored by others, and so possibly were lesse Atheists than many then were, and now are: and so by this means, quae coelo ducit se­mita facta via est, the way and gate to Heaven, which our Saviour saith, is narrow, and strait, and which Mat. 7. 14. few finde, will bee made farre wider then either they or any will finde it.

4. And for what was said, that by Gods patience in continuing the world, they may infer that hee is pacified; I onely say two things.

First, if they might possibly from [Page 33] thence infer a Mediatour, yet for all that they would be still to seek who that Mediatour should be, and so they would only erect an Altar to an Acts 17. [...]3 unknown God, but mean while have no knowledge or thought, that this Mediatour is Jesus Christ: but the Jewes may think it is their long­looked-for Messiah, and the Turk may put in for his Mahomet, both which, and their salvation by either will come together. And if the Hea­then stay till they both get in, he may come to be kept out for ever.

Secondly, I adde that although a true believer by light from the word may from Gods patience inferre Christs mediation; yet others from these mens principles cannot necessa­rily conclude so much, but onely might inferre that God is gracious and merciful, and so without the intervention of a Mediatour to paci­fie his anger, doth of himself either for some time forbear, or wholly forgive, as the Socinians positively affirm that he hath done, and ma­ny both Papists and others, say (but for his purpose and decree) he might have done.

So that if this be all the Dowry of the Heathens, neither true faith nor salvation may be entailed upon it, and will be but the Concubines, chil­drens gifts, but will fall short of the free-womans heirs inheritance; It was of old, Faith in a Messiah to come, and in Jesus Christ now that he is come, that ever did, doth, or will bring a­ny to salvation. And although they who are otherwise minded, may seem the more candid and charita­ble, yet I must account it not pity but folly and pride, to make our selves more merciful and wise then God; and that therefore S. Austin was more Gredendum est nemi­nem ullâ unquam at ate ad spiritualem Jerusalem pervenisse, nisi cui di­vinitùs re­velatus fu­erit unus Mediator Dei & ho­minum, &c De Civi­tat. Dei l. 18. cap. 47 sound in the faith, who makes this one Article of it. That it is to be believed, that none ever belonged to the spiritual Jerusalem, to whom Christ was not revealed, as Media­tour; which he looks at as so Fun­damental a truth, and which he was so fully possessed with, that he is not affraid to speak a very great word, and if I tell you it, I hope you will not be offended at it. It is this. Qui dicit hominem servari posse sine Chri­sto, dubito an ipse per Christum servari potest. He doubteth whether that [Page] man can be saved by Christ, who believes and maintain's that any man can be faved without Christ. But notwithstanding all this, Satan and Antichrist are deadly enemies to Christ, would have him robbed of his glory, either in whole or in part, and therefore would have us either not as beholden to him, or at least as little as may be.

And our proud hearts too self-full are loath to go out of themselves to Christ. His imputed righteousnesse is to us a riddle, and something in­herent in us we make our idol. Something in us some way our own. The Pharisees and Jewes of old, and Rom. 10. [...] Pelagius, with all his heirs and al­lies in their several shapes to this day, they would have some way or other to commend us to God. And so out of an over-weening of a self­moral righteousnesse which they a­dore, and out of a fond pity of Phi­losophers and others whom they ad­mire, they cannot be perswaded but that many such might be saved without faith in our only Savior. The more full clearing of wh [...]ch point I must in the following Enquiry refer [Page 36] to another place, and for the pre­sent close all with some Applica­tion.

Ʋse 1. If no salvation but by Christ; then Calvins inference is Ergo patres veteris Te­stamenti e­jusdem Re­demptioris Incarnatio­ne & Pas­sione sal­vati sunt. Augustin Ep. 157. good, that Believers under the Old Testament and the New, have one and the same common Saviour, they all drank of the same spiritual rock that followed them, and that Rock was Christ, 1 Cor. 10. 3, 4. Our Christ was their Messiah, the precious foundation, corner stone, which did unite both sides of the building and uphold both, as it was the same brazen serpent which from contra­ry quarters of the Camp they look­ed at for healing. They looked for­ward at him as to come, we back­ward as already come, but both their faith and ours meet in the same Je­sus, yesterday, and to day, and for e­ver, Heb. 13, 8. who being lifted up on the Crosse, and by faith looked upon heal's and saves all that ever were, or shall be saved; for besides him no sal­vation.

And in this let us admire and a­dore the vast exten [...] and unvaluable worth of our Saviours merit, that [Page 37] reacheth to so many, and operateth at such a distance.

How ductile and precious is this fi­nest gold that spreadeth so farre, and purchaseth the Redemption of so many? Of them in the begin­ning of the world by a price that was paid four thousand years after? According to mens ordinary rates, its little that they would part with for the present, for a payment to be made, or a purchase to be enjoyed a thousand years after. That price therefore must be of infinite value, which at a far greater distance pu [...] ­chased the salvation of so many precious souls, one of which a whole world could not redeem. For this you shall once and again in the Revelation have the whole Chorus Rev. 5. 9. Rev. 7 9, 10. singing Amen, Hallelujah.

Ʋse 2. With the like humble aw­fulness, let us adore and tremble at the most dreadful, and yet most just Judgement of God upon the Hea­then, the farre greater part of the world then, whom yet he over-look­ed, Acts 14. 16. & 17. 30. and left in darknesse without the true know­ledge of a Saviour, and so without [Page 38] means and hopes of salvation; and i [...]ead of flattering them, and thereby hardning others, (by cut­ting out new ways invented by our selves, besides the King of Heavens high-way to life, and not sticking as some do loudly to accuse God of partiality, injustice, and cruelty, if it should be otherwise.) Let us lay our hands upon our mouths, when standing upon the brink of this bot­tomlesse depth, we have first cryed out [...]. Lord, who will not fear Rom. 11. 33. thee, for thy judgements are made ma­nifest. Who shewest mercy on whom Rev. 15. 3. 4. thou wilt shew mercy, and whom thou wilt thou hardnest. Even so, O Fa­ther, Rom. 9. 18 Matth. 11. 25, 26. for so it seemed good in thy sight, and what is good in his eyes, let it not be evil in ours.

Ʋse 3. And as we are to tremble at the thoughts of them then, so let us pity the forlorn condition of Pa­gans, Infidels, and Jews now; who either do not know, or will not ac­knowledge the only Saviour which is Christ the Lord; and so while Luke 2. 11 they are deadly sick, either hear of no Physician, or spit out their Phy­sick; though they will not, yet [Page 39] their most undone condition cryeth out aloud that they have greatest need of our pity and prayers.

Ʋse 4. And God may as much expect our humblest and heartiest praises, who hath provided better things for us, to whom he hath made known the riches of the glory of this Col. 1. 26, 27. Ephes. 3. 5 mystery among the Gentiles, which is Christ in us the hope of glory, and who hath abolished death, and brought life and immortality to light by the Gospel. That hee in whose hand our times 2 Tim. 1. 10. are, hath not cast them and us into those former Ages of Heathenish blindness and darkness, but hath re­served us to such times, and settled us in such places, in which Christ and salvation by him have been fully manifested, freely offered, nay strongly urged and pressed upon our acceptance. What was his being a Grecian, an Athenian, a Philosopher, to thy being a Christian, a Protestant, a Scholar, especially if such an one, as savingly knoweth Jesus Christ, and how will his so great thankful­ness for the former, condemn thy great ingratitude for the latter?

1. The mercy being great of the [Page 40] largest size. It is Salvation. Now how joyful and thankful was Zache­us, when upon his entertainment of Christ salvation came to his Luke 19. 9 house?

How much more should we be, if upon our enjoyment and an­swerable entertainment of the Go­spel, this salvation be come to our souls?

2. The distinguishing mercy in it is as great, and therefore calls for greater praises, That we should have that which others are, and have been deprived of. How doth Haman enhaunce and ingrandize his Esth. 5. 12. honour, that he should be invited when none else were? That was to a royal banquet, but nothing to this Marriage Feast which the King of Heaven makes us, and in which they that minister to us, are Ministers of Christ and salvation. This non Ps. 147. 20. fecit taliter, rendreth it a singular mercy. This made Christ himself rejoyce in spirit, and say, Father I Matth. 11. 25, 26. thank thee; and what there follow­eth, addeth

3. A third argument of greater praise, That as it is a great and pe­ [...]uliar [Page 41] favour, so when others of greatest worth are passed by, it is be­stowed on them that are more unwor­thy, concealed from the wise and pru­dent, and revealed unto babes: To the Gentiles, whose style was that they knew not God, 1 Thess. 4. 5. without God, and without hope too▪ Ephes. 2. 12. not only helplesse, but hopelesse, and so (as in our selves) wholly desperate.

And yet more particularly amongst them to us here without the Tro­pick, extra solis vias, in the utter­most end of Heaven, and in the skirts of the Earth, and might have been as much divided from God, as we Et penitùs toto divisos orbe Bri­tannos. are from the rest of the world; whose Ancestors in times of Hea­thenisme were as barbarous as any, if we believe Caesar; and in times of Popery as idolatrous and super­stitious as any, nay, afforded more Schoolmen avowed Champions for it, then any other Nation, if you will credit either your own compu­tation, or some others that have ta­ken the pains to make it. And yet even into this dark corner hath this glorious light shined; and then as [Page 42] she said, [...]; whence is this that God hath respected [...], Luke 1. 43 our very low estate and condition? that V. 48. this day-spring from on high hath vi­sited us, which sate in darknesse and V. 78, 79. the shadow of death? The Psalmist beginneth and endeth the conside­ration of such a mercy, with a Hal­lelujah, Ps. 147. 1, 20. And if they through such veils could see such cause to blesse God for such darker glimmerings, how much more should we in the brighter Sun-shine? who are either not left in the Heathens mid­night, or the Jews twilight, but live in the Gospels noon-day brightnesse, & have salvation so openly and clearly re­vealed and manifested?

4. And (which is yet a further ground of thankfulnesse) this sal­vation only in and by Jesus Christ. Now blessed be God, as for so blessed a gift; so that it is both wrought and kept for us by so safe a hand: for had it been in any other, our own or others, it might have proved either so weak or false, that our salvation might have never been wrought, or at least not ensured. What Prodi­gals we were of it in Adam, our pre­sent [Page 43] broken condition in our selves doth too sadly evidence. But blessed be the Lord God of Israel, who hath Luke 1. 68 69. raised up an horn of salvation for us in the house of his servant David. Hath laid help upon one that is migh­ty, Ps. 89. 19. Isa. 63. 1. Isa. 9. 6. even mighty to save, and so the mighty God prove's the Prince of our peace. Hath chosen every way the best for us, that he only is our Sa­viour, who is the only Potentate; alone 1 Tim. 6. 15. all-sufficient, and most faithful and merciful, that in all our straits we may stand still, and see the salvation Exod. 14. 13. of a God. We need no other, we can have no better, none so good, and therefore it is infinite mercy that we can have none but him only.

Ʋse 5. And therefore from our souls, let us abhorre that loose and profane opinion, that every man may be saved in any Religion, if he be true to it, and live orderly in it. Main­tained of old by Apelles, as we finde Hist. lib. 5. cap. 13. Philast [...]ius in Eusebius. By Rhetorius in Austin, and the Lampetiani in Damascen. Mahomet promiseth Paradise to eve­ry Sect that liveth lively. And it were well if too many Christians in this turned not Turks, in thinking [Page 44] they may be saved in any Religion; for else they would stick more firm­ly then they do to the true: The Germane Familists held the like in the former Age. Our Church then cursed it in their eighteenth Article, (which is the only one Anathema that we finde in the whole number of the thirty nine) but that accursed Josh. 6. 26. 1 Kings 16 34. Jericho is fast building up again in this of ours, whilest all Sects are so much suffered, which (it may be feared) is strongly acted by them, who when they have gotten power, and with it fire and faggot into their hand, will suffer none but their own. God in mercy prevent and disappoint all such designes: Mean while, let us think, how our present Indifferency in matters of Religion agreeth with this one onely way to salvation in the Text.

Which further condemneth the obstinate blind Jewes, who whilest they worship and look to be saved by a God, reject, curse, and blaspheme the only Saviour as an Impostor, and in their prayers make [...] (which is Buxtorf. Synag. Ju­daic. cap. 5. the name of our Jesus) an abrevia­ture of that their ho [...]id petiti­on [Page 45] [...] in which they blasphemously pray that his most blessed Name and memory may bee blotted out, by which only the Text assureth us, that all, that ever shall, must be saved.

Which also condemneth the sub­limated Deists of our Age, who, it seemeth, are such intimate friends to God, that they can have free ac­cess to him, without a Mediatour, whom yet the Scripture, out of him, holdeth out to us, as a consuming fire; & therefore it was Luthers Canon, as he calleth it, and which he oft in­culcate's, Abstinendum esse à specu­culatione In Gal. 1. Majestatis. Gods dread Majesty, if not pacified by the Son of his Love, will frown the stoutest sinner into Hell, which will never be quenched but by his bloud. He is the bridge by which alone we can pass over to eternal life; tread be­side, and we are irrecoverably plun­ged into that bottomeless gulf, that Jacobs Ladder by which God co­meth down to us, and by which a­lone we get up to God, if put by it, ware▪ a break-neck fall.

Add to these the compleat Moralist, [Page 13] who also prove's the self-sufficient Justiciary, who looks at faith, but as a notion, and at an imputed righ­teousnesse, as a putatitious ridiculous absurdity. His rational and virtuous morality is his Religion. And an Aristotles Ethicks, or a Tullies Offices, or some such like Book his Bible. Which were he of S. Austins Religi­on, would not satisfie him, because he cannot find the name of Christ there. But he that is well, needeth not the Physician; and he who is in his own thoughts so safe and com­pleat, hath as little thought of a Saviour, or of any but himself, and his own fair, just, and sober dealing, which he claimeth Heaven by. But would such know, that when the gulf is to be shot, to clasp their own arms about themselves is the certain way to sink irrecoverably.

Nor must we here forget the Pa­pists, with their followers, who have invented many other names; as Masses, Indulgences, Free-will, Merits, Pilgrimages, &c. whereby they hope to be saved, which made Bullinger on this Text cry out, Sed O Deus bone, &c. Good Lord, how long hath [Page 47] this blessed doctrine lien hid, and been obscured, that it hath been but to a poor few that the mystery of Christ hath been manifested. And Calvin upon it saith, that were we throughly possessed with this one truth, it would have silenced most of the Popish Contro­versies. In which, although they dare not deny, but that we are saved by Christ, yet dum tot adminicula confingunt vix certissimam salutis par­tem illi faciunt residuam. Stapleton Stapleton Antidot. here plieth it fast with his Antidotes, as though these their inventions were subservient to Christ. But his Anti­dotes will never take away this poi­son, that many of them are contrary to Christ, and derogate from him, and that their Free-will and Merit set their own name, at least in part on their salvation, when the Text will own no other name whereby we must be saved.

Ʋse 6. And therefore our duty on the contrary, is

1. Out of a tender care of our selves, if there be no salvation but by Christ, then above all things to make sure of Christ, As ever we would make sure of salvation, If saved only by [Page 48] him. O then with the woman in Matth. 9. 20, 21. the Gospel, let every believing soul say, That I may be so happy as to touch the hem of his garment. If he John 1. 14 be the onely begotten Son of God, he shall be the only beloved of my soul, [...] unus & unicus meus, my onely One, my onely Saviour; and how then shall we escape, if we neglect so great Heb. 2. 3. salvation? And what an over­whelming confusion shall we lie un­der, if Christ our Saviour finding us yet in our sins, shall say to us, quae utilitas in sanguine meo? As for a­ny profit or benefit that we through Ambros. de virgin. l. 3. our neglect of it, shall gain by it? were there but one onely remedy for some deadly disease that we are sick of, if it might be had, we would not rest till we had got the receipt of it, and made use of it; O let us not be more careful of our bodies then of our souls, or for the health and life of the one then for the eter­nal salvation of the other. How sick of love should the faint Spouse be for her onely beloved? That she may Cant. 2. 5. once be able to embrace him, and say, My Beloved is mine, and I am Ver. 16. his. What ever it cost's me, my sal­vation [Page 49] lieth upon it, and therefore through all difficulties and dangers, I will make out after him, and not rest till I enjoy him; and if in this pursuit I perish, I perish. Let me pe­rish for him, who am sure to perish everlastingly without him. This in care of our selves.

2. But upon this account some­thing it is, yea very much that we owe in way of gratitude to him.

1 ^o As he is our onely One, so let the chast Spouse be his, Cant. 6. 9▪ onely for him, and not for another, Hos. 3. 3. The Apostle telleth us that he died for this very end, that wee might not live to our selves, but to him, 2 Cor. 5. 15.

2 ^o And as we in and by him en­joy that peculiar and singular bles­sing, which (as we heard) the wi­sest of the Heathens fell short of, so let us be a peculiar people to him, do 1 Pet. 2. 9. Matth. 5. 47. some singular thing for him, and la­bour to outstrip them as much in performance of duty, as we doe in enjoyment of mercy; at least let us not in the light stumble in that way, wherein they walked more upright­ly in the dark, by being worse then 2 Chro 9. [Page 50] they, which the Prophet Ezekiel sadly Ezek. 16. 47, 48. 51. bewailed in his time, and Salvian in his. O be ashamed that the mo­rality of a Pagan should out-strip the Religion of a Christian, that our rebellions should justifie their abomi­nations. Ezek. 16. 51, 52. M. Pemble. For (as He said well) God certainly will shame that servant that dishonoureth his Master.

3 ^o And Lastly, because salvation is only by Christ, therefore in all mat­ters of salvation, with a single eye let us look to Christ, and to God in him, and at our selves as receiving all from him, as Elected in him, Re­deemed by him, Justified by his grace, and the imputation of his righte­ousness, in which is the ground of our comfort, and Sanctified by his Spirit, not by a Philosophical faith, or the use of right Reason, or a virtuous morality, too much now a­days admired and cried up. As of old, The Temple of the Lord, The Jer. 7. 4. Temple of the Lord. So now, The Candle of the Lord, The Candle of the Lord. I would not have th [...]t Candle put out, I would have it snuffed and improved as an hand­maid to faith, but not so (as when [Page 51] the Candle is set up) to shut the w [...]ndow, either wholly to keep out, or in the least to darken the Sun­shine, as it is with mens eyes, who can read better by a candle in the night, then by day-light. A profane in­gratitude for Gods infinite bounty! To feed on Akrons and Husks, whilst the Heavenly Manna falleth round about our Tents, preferring a good saying or precept of Morality found (as we use to call them) in some gallant or noble Philosopher, before the spiritual and divine commands of Christ in his Word, not being so much taken with the Mass of Gold in the Mine, as with a piece of baser aloy found here and there in the dunghil. But what ever Nature Ennii Ster­quilinium. Col. 3. 11. and Morality may be to others, yet to us let Christ be all in all. Nor let us be Deists, but Christians; let us not take up in such a Religion, as a Col. 3. 11. Jew, or Turk, or Pagan, in a way of Nature and Reason only may rise up unto, but let us indeed be, what we are called, Christians. It is not Abanah, or Pharpar, nor all the 2 Kings 5. 12. Rivers of Damascus, but Israels Jordan only, that will cleanse our [Page 52] sinful Leprosie; not a Philosophical dull Morality, but the Law of the Spirit of life, which is in Christ Je­sus, Rom. 8. 2. that will quicken us to a spiri­tual walking with God; not that Candle-light, but this Sun of righte­ousness, [...]nk. 1. 79. that will guide our feet into the way of peace. Let all things else therefore be losse and dung in compa­rison Phil. 3. 8. of this [...], this super-excellent and transcendent knowledge of Christ Jesus our Lord; and let the life that we now live in the Gal. 2. 20. flesh, be by the faith of the Son of God, who hath loved us, and given himself for us. And seeing there is no o­ther name but this under Heaven gi­ven, by which we must be saved. Say we with the Psalmist, whom have I Psal. 73. 25 in Heaven but thee? and there is none on Earth that I desire in compari­son Mr. I. Lam­bert. Fox Acts and Monu­ments, Tom. 2. pa. 427. of theee. If salvation be in none other, then with the Martyr, in life and death, let our word be None but Christ, None but Christ.

Tibi Domine Jesu.

THE Doctrine before delive­red, That there is no salvati­on but by Christ, is such a Fundamental in Christianity, that whosoever denieth it, may seem [Page 54] scarce to be a Christian: and yet too many, who go in that number, can very hardly digest it, and are ready to object against it. The instances of

1. Divers Pbilosophers, and other virtuous Heathens, altogether stran­gers from Christ.

2. The Patriarchs and others of the Church, before the Floud, and after it, but all before Christ.

3. Many Ideots, and distracted▪ ones, and such as die Infants in the Church since Christ.

Of all which, they are ready to think and say, that its very hard to conceive how any of them did or could, do or can believe in Christ, and yet as harsh to say that for want of it, they should bee cast off by him.

Now because the first instance of virtuous Heathens, and especially of their Philosophers, occasioneth the greatest dispute, and the other two are brought in but as pleas for them, by their Advocates, I shall especially deal with them, and more briefly tou [...]h upon the other two; and that it may better appear, whom I have [Page 55] herein to deal with, I shall crave leave to premise and hint the Rise and Progresse of this Controver­sie.

Now for this, you know, that al­though In initio: Annaliam apud v [...] res patres omnes in confesso [...] Casaub. Exercit. 1▪ Barouius look's at salvation only by Christ, as so plainly Funda­mental, and so generally received, that he is bold to say, that it is in Confesso with all the Ancient Fathers; yet from Casaubon and others, it plainly appears, that

Chrysostome held, that before Christs comming in the flesh, God Homil. 3 [...] in Matth. required not the acknowledgement or knowledge of such a Christ, but that such then as abstained from I­dols, worshipped the true God, might be saved.

And that Clemens Alexandrinus Stomat. l. [...] saith, that God then gave two Te­staments, the Law to the Jews, and Philosophy to the Gentiles; which [...], by which he justified the Greeks or Gentiles: a very high and bold lib. 1. speech, for which (it may be) Gela­sius thrust him among the Apocry­phals, his words expressing much more then per modum, [...], as [Page 56] Vossius and Andradius, would inter­pret him; and much more also then his [...] & [...], by which he elsewhere qualifieth it, and (I would be glad to think) revoketh that his errour.

And Justin Martyr plainly assert­eth, Apolog. 8. that both Jews and Gentiles at that time [...], That lived according to the rule of right Reason, though before Christ, yet were indeed Christians, and in that num­ber reckoneth up Socrates, Heracli­tus, and other Heathens, and join­eth them with Abraham, Elijah, and others of the chiefest of Gods ser­vants, mentioned in the Old Testa­ment. Saying further, that Christ was that [...]: upon occasion whereof, Casaubon rightly mindeth us of Basils Caveat, [...], as though because [...] signifieth both Christ the Word, and also Reason, that therefore every one that hath the one, should also be partaker of the other.

To which some add that of Ter­tullian, Apologet. O Testimonium animae natu­raliter Christianae.

Thus of old.

And since of late, for the Soci­nians and Arminians, that they may Corvinus in Tilenum. better maintain their opinion of a general sufficiens auxilium. It is too well known how favourably they speak of the Gentiles, And how Ve­nator followeth the chase with a full mouth, and like a resolute Doctor or F [...]st. Hom. specim. art. 27. peremptory Respondent, saith [...], Nego hanc propositionem. Nemo potest sal [...]us fieri, qui Christo per veram fidem non sit insitus.

But of our other more sound Di­vines, Zuinglius is especially noted, for what he saith of the Gentiles, as De peccato Originali. elsewhere in his works, so especially in his Explication of the Christian faith, (which yet not he himself, but Pareus in Irenico. others put out five years after his death) he telleth the King of France, to whom he dedicateth it, That in Heaven he shall see not only the two Adams, Abel, Enoch, Noah, and o­thers of the faithful in the Old Te­stament, but also Hercules, Theseus, Socrates, Numa, and others of the Gentiles, and all his predecessors, quot­quot in fide hinc migraverunt. From which last words, some of our Di­vines [Page 58] would excuse him, as though he meant only of such as died in the Rivet. Pareus in Irenic. cap. 28. Vedel­lius Ratio­nale cap. 9. pag. 106, 107, 108. Prideaux lect. 8. faith which it seemeth then Hercu­less and Theseus, according to him had, but the words and discourse to them that read them are too plain to admit of such a salvo. And therefore some others say that none of ours defend them, which I cannot say; for Gualther in his Apology prefixed before Zuinglius his works, purposely and at large endeavoureth it. But whilest he defend's him, and others would excuse him, I am sure the Papists on the one hand, and the Lutherans on the other, with open mouth do all fall upon him, railing, and some of them jeering, and bid­ding their Scholars take [...]eed of Zuinglius his Heaven, for they will Vitus Vin­scinius Professor Wittenber. there meet with Hercules and his club. To whom I wish no worse place then Zuinglius his Heaven, and then should they possibly finde Hercules there; yet he would not have his club there to terrifie them. But both parties might well have abated of some of their fervour and keen­nesse. See Pareus [...]bi prius.

The Lutherans if they would re­member [Page 59] how moderate their Me­lancthon was in his thoughts of the Gentiles, and that Luther himself hopeth well of Tully, and Brentius placeth even the Devils themselves in Heaven.

And much rather might the Pa­pists have forborn to fall so foully upon him, seeing so many of their own have spoken full out as much, in this kind as ever Zuinglius did. Cassalius one of the Council of Trent, leaveth it free to us which way to take, seeing their Church had not determined it, as indeed the Coun­cil of Trent doth not speak out in this point. And it is well known, that in that Council whilest sitting, a Franciscan in his Sermon to them, proved the Gentiles Advocate, with­out Sleidan ad ann. 1552. their censure. I am sure that Soto and Vega, two of their great Divines in that Council, in the main are clearly of Zuinglius his judgement; and that Andradius a third of great note amongst them in his Orthodox Explications, (wherein seemeth to explain what their mind and judgment was) speaks out Zuing­lius his opinion to the full, and that [Page 60] with more copiousnesse and earnest­ness. Seissellus another of theirs See Collii lib. 1. cap. 11, 12. de animabus paganorum. makes two sorts of the better Hea­thens, viz. of such as with their whole might sought and worship­ped God, and perfectly fulfilled the Law of Nature: and such accor­ding to his account went bolt-right up to Heaven. And for the second sort of others of them, which kept the Law of Nature too, but did not so earnestly seek after God, although (as he thinks) they got not to Hea­ven, yet they escaped Hell, and with­out punishment and pain were in some other place they cannot tell where. The Colonien [...]es wrote a Book de salute Aristotel [...]. And Balaei Cen­tue &C. Agrippa. Chemnit: exam: Thamnerus saith, that Aristotle was Christs sore-runner, in naturalibus, as John Baptist was in gratuitis, and accordingly maintained his opinion de Fide & salute Philosophica, sine verbo Dei, & sine spiritu sancto; and accordingly Bruno maintaineth it, that satis erat Gentibus si crederent quod Creator unus esset, & singulis pro eorum actibus retribuerit: only Rikel addeth, dummodo implicitam habuerint fidem de adventu & incar­natione [Page 61] Christi, which Zuinglius ne­ver excluded. So that Erasmus in comparison of some of these, accor­ding to his facetious temper, was but in jeast, when he said that he could hardly forbear saying sancte In praefat. ad quaest: Socrates, ora pro nobis; or if he were in good earnest, it was▪ not so much to adore Socrates his Saintship, as to Tuscul: Non tam ex animi sui senten­tiâ, quam Romanae mercatur [...] reprehen­dedae causâ. M [...]ntacut. Analect. pa. 77. In lib. 18. cap. 47. de Civit. Dei. deride many of the Popish Saints, as thinking that Socrates was a better Saint then many of those whom the Pope hath Canonized: To all the former I only add one more, who is L. Vives, who speaks as loud in this cause as any, and saith, that qui ex Gentilibus naturam sequebantur d [...] ­cem. The Gentiles who followed only the guidance of Nature, were as pleasing to God as the Jews, who o­ [...]eyed the Law, and maketh only this difference, that the Jew was like a tra­vellour who travelleth by his Map, the Gentile like him [...]ho goeth his journey by his own knowledge and memory, and so thereby makes him the more skil­ful travellour. And that those now who in the remotest parts of the Earth hear not of Christ, but love God and their neighbour, (such of them no [Page 62] doubt he will finde in some Nova Atlantis, or Eutopia) want nothing but water, having received the same Spirit that the very Apostles had, to whom their Conscience is their Law, and to whom he applieth that in the Psalm, Memor est in nocte nominis Dei, & custodit [...]egem ejus.

So that although Zuinglius was un­happy, in a more harsh expression, & in his instancing more particularly in Hercules, Theseus, &c. yet hee needed not have been so harshly dealt with, eithen by the Lutherans, or Papists, seeing that so great Names of both their parties were of his opinion.

Quest. But for the opinion it self; if ac­cording to the Text, there be no salva­tion but by Christ, what shall we think of those Heathens ▪ that never knew Christ?

Answ. For Answer whereto,

1. First, I would premise this, that I would be very loth to undergo a N. Culver­wel of the light of Nature, ca. 18. pa. 208 late Authors imperious check, which he giveth to some, whose censure (he saith) is too harsh and rigid, (it may be his is so of them) who as if they were Judges of eternal life and death, damn Plato and Aristotle without [Page 63] question, and do as confidently pro­nounce they are in Hell, as if they saw them flaming there. And therefore I could say, [...], that si­lence were the best answer; and so that their Morality may not be cried up for good Divinity, and their vir­tues idolized to the disservice of Christ, and the disparagement of his Grace and Gospel, for me they shall sleep quiet in their dust; Ile not rake in their graves, but let them stand or fall to their own master, only for his glory, I now must, and shall always believe and openly profess, that if this their Lord and Master be not Je­sus Christ, or God in him, they are fallen irrecoverably.

2. This I premise in the second place, that under the name of those Heathens, Gentiles, and Pagans, which we enquire after, are not to be com­prehended, all that lived before the Floud, or before the giving of the Law of Moses, and are usu­ally (though untruly) accoun­ted to have been under the Law of Nature; for in Seths line the Church of God was continued, and so in Sems after the Floud, and so in Abra­hams, [Page 64] Isaaks, and Jacobs afterward; nor will I restrain all saving know­ledge to Abrahams, and Isaaks seed of promise, although the Scripture is more plain about Esau, Heb. 12. some Divines are not without hopes of Ishmael; but however it was with their persons, yet Abraham so in­structing his family, Gen. 18. 19. I dare not deny, but that some of both Ishmaels, and Esau's race, and of those children which Abraham had by Keturah, Gen. 25. 1, 2. might re­tain for some time what they had learnt of their pious Ancestors; but they deceasing, other generations rose up which knew not the Lord, (like that Judges 2. 7. 10. and the further the descent went, the more they fell off from God, and as the greatest sound faileth by little and little, and at last comes to nothing, so here at last they came quite to lose the sight of Land, and the light of that even­ing growing lesse and lesse, at last closed up in a dark night of Igno­rance, Idolatry, or Atheism) especi­ally after God had made choice of Israel as his peculiar people, and fen­ced them in by the pale of his Law [Page 65] given to them; other Nations grown then into greater impiety, were more fully excluded by the wall of partition, Ephes. 2. 14. and excepting some few Proselytes, and by name Naaman, and the Ninivites, and Nebuchadnezzar, and Cornelius, (whom they mention as instances, all which if saved, ei­ther lived among the people of God, as Cornelius, had Prophets of God with them, as Nebuchadnezzar, and the Ninivites, or came to the Pro­phet, as Naaman, and so had means of saving knowledge;) The rest, for any thing we know, continued in their blindnesse and ignorance: Now if such, in those times, and at such a distance from the godly Patriarchs, when Israel was a di­stinct people of God, severed from the rest of the world, when Poets and Philosophers, and the Devil him­self were their Oracles and guides; of such (I say) is this question es­pecially to be understood.

3. This I also pr [...]mise that this Question is to be understood, not of Collius áe animabus Pagano­rum, l. 1. cap. 3. those more abominable Pagans, who did prostitute themselves to all wickednesse and uncleannesse, who [Page 66] are generally given for lost, and find no Patrons to defend or excuse them; but of the more sober and virtuous Philosophers, and other Hea­thens, who after their fashion wor­ship God, and lived (as their Books tell us, and many amongst us be­lieve) piously and virtuously, and so they come to have so many Advo­cates.

4. Nor in this Discourse do I in­tend to dispute, whether those more refined Heathens did attain to any true moral virtues, (I mean moral, as opposed to such as are truly Theolo­gical) which Saint Austin up and down in his disputes with the Pela­gians, constantly denieth, (whom Prosper, and De Incar­nat. Christi cap. 25, 26, 27. Lib. 1. à capite 4. ad 10. Joh. 4. 17. Fulgentius his Scholars De vocat. gent. l. 1. and others follow) but many of the Ancients seem to affirm, and Collius at large endeavoureth to make good. That which I am now to enquire after, is, whether they attai­ned to any such saving virtue or grace, which only commeth by Christ our Saviour, that thereby we may probably conclude for their sal­vation.

5. Now as to that, in the gene­ral, [Page 67] I must say, that I dare not deny, but that some who (as for their birth and place of abode) were Heathen, might be saved; for I confine not Grace and Salvation (no not in the time of the Law, when Israel was the only People of God) within the De Civi [...]. Dei lib. 18. cap. 47. See Bellar­min. de verbo Dei non scripto lib. 4. ca. 4. bounds of Palestina. Saint Austin dare boldly affirm, that the Jews themselves, (who yet were sufficient Monopolizers of their own priviledg­es) durst not say, that none besides themselves belonged to God. Popu­lus enim ex verá, qui propriè Populus Dei diceretur, nullus alius fuit; ho­mines autem in aliis Gentibus fuisse, ne­gare In Apologia. To these Genebrard adds Pha­raoh in E­gypt, Nahor and Laban in Mesopo­tamia, Jobs three friends, & Elihu in Arabia, with the sons of Ketura, Ishmael, & the Nini­vites. Epist. 99. non possint. As he instanceth in Job, who was neither Jew, nor Proselyte, to whom Gualther addeth Melchizedek the Jebusite, Abimelech the Egyptian, (or rather Canaanite) Jethro the Midianite, Naaman the Syrian, Nebuchadonozor the Chalde­an, and the Eunuch Ethiopian, with some few others. Qui vel apparent in Scripturis, vel in genere humano la­tent, as Austin elsewhere expresseth it; esp [...]cially such as lived near to the people of God, or with whom Abraham, or other the Patriarchs, or [Page 68] Prophets of God sojourned, and so had some more light from them: As another of our own saith, we de­ny Montacut. Analect. p. 22. In which account come Mel­chizedek, Job, and most of those which they in­stance in out of the Old Testa­ment. not, quin ad alios interdum scin­tillaverit lux illa Israelis, at (que) ali­quando è vicinis praecipuè Gentibus, & conterminis Israelis, hunc vel illum, unum alium, [...], ir­radiaverit, modis multis, miris, extra ordinem, [...], quia placuit, tanquam aliud subinde agens. This we grant, but what is this to the [...], to the rest and greatest part of the world, more remote from Iu­dea, and yet farther off from the least hearsay of a Messiah, of whom (as it was with the poor Americans, and many others in the then habitable parts of the world) they never thought, nè per febrem uuquam som­niarunt?

6. If any shall importunately urge, that some of the Philosophers and o­ther virtuous Heathens were in the number of these saved ones, I shall as peremptorily averre, that if they were saved, (of w ^ch more hereafter) it was only in and by our alone Sa­viour; for my Text will abide for ever most true and certain, that be­sides [Page 69] him there is no Saviour or Salvation. So Austin, In & sub le­ge Coutra Ju­lian l. 4. c. 3 naturali viventes salutem nonnulli sunt adepti, non tamen ex vi naturalis legis; and even Zuinglius himself, who (as we shewed) thinks some of them were saved, yet maintain's it to have been by Jesus Christ; per De peccat. Orig. pag. 118, 119. In Apologia Christum enim accedere oportet quicun­que ad Deum veniunt, unde Socerum Mosis, &c. And so Gualther testifieth of him. Quoscunque è Gentilium numero Sanctorum numero adjudican­dos esse censuit, non aliâ ratione quam Dei gratiâ per Christum praestita sa­lutem consecutos fuisse sensit. Not as In Ortho­dox: Expli­cat: Andradius roundly and boldly, sine lege Mosis, & Evangelicâ nobis per Jesum Christum datâ solâ lege naturae permultos fuisse Dei gratiâ justificatos & salvos.

But what ever He may, yet the Scripture acknowledgeth no saving grace out of our Saviour. Epipha­nius speaking of those, saith that God [...], saved men by many ways, but yet meant not this in opposition, but in subor­dination to Christ; but (as he well saith) Margarita in mari nascitur, Montacut: [Page 70] ver [...]m ex rore coelesti; a gemme may be generated in the Sea, but of the dew of Heaven; so if there were any such gemme found in them Like that which they say is in some Toads head., it was not from the Sea of this world, but from Heavens influence; not from the strength of nature, or their Free-will, as though they who were dead in sin, could rise up out of the grave, and walk, and work o [...]t their salvation; It was not Justin Mar­tyrs [...]. Of which (as he saith) all partaked, not their right use of right Reason, or their practise of their moral virtues, that could bring them to Heaven, which even a Christians graces, as they are prescinded from Christ cannot do; if either of them be saved, it is because God in Christ forgave both. I say, it was by Christ, which (it may be) none of those who are their greatest Advocates, will much deny: and therefore

7. I add in the seventh place, as, if this ever was, it must be by Christ, so by Christ, in some measure, and by some means or other revealed to them; for as Christ, so also faith in Christ, is in the Scripture required as [Page 71] necessary to salvation, Ephe. 2. 8. Heb. 10. 3. Acts 13. 48. This was a piece of Saint Austins Creed, That none belonged to the spiritual Jerusalem, nisi cui divinitùs revelatus fuerit Chri­stus, but such as to whom Christ was revealed. And so Lombard af­ter Lib. 3. dist. 25. him, dici potest nullum fuisse justum, cui non facta esset Revelatio vel distin­cta vel velata, vel in aperto vel in my­sterio. It was not, as though a Cap­tive should be redeemed by a price paid by one, whom never before nor after he had any knowledge of. So that God for Christs sake should save them, and yet never by any means, or in any measure, should make that Christ known to them. He must by some means or other be revealed to them, who being grown up to the use of Reason, were ever saved by [...]. In Orat. ad Graecos. him, which made Justin Martyr who had so good thoughts of their salvation, to have this other concer­ning the means of it, that in some part he was made known to them: but how that was it will bee very hard (as we shall see by and by) to demonstrate.

Indeed for the measure and degree [Page 72] of this Revelation of Christ to them who are saved by him, I easily grant that it is not necessary that it should be equall and alike to all, but that to some it might be more obscure and indistinct, according both to se­veral mens estates and conditions, as also to the times and places they li­ved in.

And so in the time of the Law un­der those Types, and through those Vailes, we may say Christ was revea­led to the believing Jews, velatâ re­velatione, by a vailed revelation, without a contradiction, in adje [...]to. And yet I believe that revelation Aquin. 22. q. 2. a. 7. Clem. A­lex. w ^ch they had of Christ was necessary, and withall more distinct and full, then what some say was sufficient, as though it were sufficient for them to believe God to be liberatorem secun­dum modos sibi placitos, their deliverer by some means or other, which he plea­sed, but they knew nothing of. And as for many of their far-fetched con­sequences, and strange implications of their implicit Faith before mentio­ned, I may boldly say they were so large, as would wrap up in the bun­dle of life; not only their Philos [...] ­phers, [Page 73] and other more virtuous a­mong them, but also the whole bulk of the Heathen, if not the worst of them, whom yet they themselves would have excluded from this pri­viledge. Mean while we must hold, that if they can prove, that any of them were saved, I suppose we have proved, that it was not only in and by Christ, but also by him some way, and in some measure revealed to them.

8. But whether Christ was thus revealed to them, and by what likely means it was, this is the question; to which they will very hardly give a probable, at least a satisfactory an­swer: For although I doubt not of the power of God (which they plead) but that he is able variis & occultis modis fidem eorum [...]cordibus instil­lare, (as they speak) by various (and to us unknown) ways to instil faith into their hearts, he being able (as the Apostle saith) to do above all that Ephes. [...]. 20. we can ask or think, (which place some produce to this purpose, though I think not so fitly, because it speaks of them who had already believed) yet we are not here to consider what [Page 74] God absolutely and extraordinarily could, and was able to do for them, but what either certainly, or pro­bably he hath done, and this accor­ding to his ordinary Power and Pro­vidence, and in that way by which he hath ordained and revealed in Scripture, to bring men to life and salvation. And truly according to this, they were as far out of the way of salvation, as they were from the Church, extra quam non est salus, and unto which God useth to add those that are to be saved; and so they Acts 2. 47. were much out of the way, and sate in darknesse and the shadow of death, Matth. 4. 15, 16.

And as for the ways and means which are propounded by divers, by which Christ and Salvation should be revealed to them, in my weak eye (and it is not an evil one) they seem no way promising, as sufficient or likely to effect it. And that for them, their case look's as very doubt­full, if not extreamly dangerous. For which purpose let us a little take view of those ways that are sugge­sted.

1. And here not to trouble our [Page 75] selves with those ways of their illu­mination, which Collius in his se­cond Book at large insisteth on, viz. by apparitions of Angels, Saints, nay damned souls and Devils, such Le­gendary stuff is not vendible with us, as being to the Jews, and I cannot but think to the very Pagans offen­sive and ridiculous: besides that ma­ny of those brave exploits he instan­ceth in were since Christ, and in places where the Gospel was Preach­ed, and therefore nothing to our present purpose.

Let the Areopagites conceit be first De coeles [...] Hierarch. cap. 9. considered, which was, that in such of them as lived virtuously God al­ways at some time or other sent some man or Angel savingly to illuminate them. A piece of news it is, confi­dently enough reported by him, which it may be he heard when he was amongst his Celestial Hierarchies, but is as Apo [...]yphal as they, and his Books are; for the Book of God, Matth. 11. 21. in the case of Tyre and Sidon, telleth us otherwise, and that although they had been likely to have proved more tractable, yet they were not so visited.

[Page 76]2. Clemens Alexandrinus therefore Strom. li. 6. suggest's another way of Christ him­self, preaching to them in Purgatory. To which I say, it was well that they were all gotten into Purgatory, and that none of them were left in Hell; for there they think Christ preached not. And truly, if they heard no more of him then they heard from him preaching to them in their Lim­bus or Purgatory, they will be left far enough out of the hearsay of sal­vation. This therefore is but a vain folly, nay, Philastrius calleth i [...] an Heresie. Austin de Heres. 79. Aquin: 22ae q. 2. a. [...]. ad 3. De Civit. Dei lib. 18. ca. 23.

3. And therefore as weary of that conceit, the same Authour elsewhere pitcheth upon some other of their Instructors, as Hydaspes, but especi­ally upon the Sybills, one of which S. Austin hopeth may belong to the City of God, and so might direct others to the way thither. Now that such some Sybills there were (though there be great difference of opinions both about them, and the number of them) what we read in Virgil, and others may perswade. But what they were, I will not, I cannot say; but y [...] can say this, that if the [Page 77] proofs brought for the Heathens il­lumination to salvation, be not more authentick then the sup­posititious Books are, which now go under the name of the Sybils pro­phecies, there would be but very weak proof of their hopeful condition.

4. If Balaams prophecies, which Numb. 24. 17. maketh mention of a Star to come out of Jacob, at which Starre that was lightned which directed the wise men of the East to Christ, Matth. 2. I say, that that Prophecy as well as that Star was not of an elevation high enough to prove an universal Luminary; that Vide Gro­tium in Matth. 2. last from which those wise men came, not being so remote from Judea, as sometimes was conceived, and besides those wise men (it seemeth) were not so sufficiently directed by it, but that they came to Jerusalem for bet­ter guidance.

But to leave these four ways, there are three other which some of late have principally insisted on.

5. As the contemplation of Gods I G. Gen­tiles debt and dow­ry: see al­so Collius, lib. 2. c. 13. ad finem. works of Creation and Providence, as though we could spell Christ and Sal­vation out of that Book, or that the Sun, Moon, and Stars had been to [Page 78] them sufficient Gospel-Preachers. In­deed what the Psalmist, Psal. 19. 4. saith of the Sun, and Stars of Heaven, the Apostle, Rom. 10. 18. by way of allusion applieth to the Apostles; so that that place saith, that the Apostles were like Stars, but not that the Stars are true Gospel-Preachers or Apostles. I think that in the exposition of these two Scriptures, Interpreters have gone wide on both hands, some thinking that the Psalmist did not literally mean Stars, but Apostles; others that the Apostle really mean­eth Stars and not Apostles.

6. Nor will that other way be more helpful which Arminius insist­eth on; that upon their worthy im­provement of their Naturals, God might, and did reveal to them Christ and Spirituals, because habenti da­bitur. But

1 ^o That is but a Popish Polagian strain, to say, that they ever rose up to such a worthinesse of improve­ment of Nature, as might come to such a congruity of merit of Christ and grace.

2 ^o That habenti dabitur spoken of in another case, will not reach this, [Page 79] though some do operosè endeavour to evince it.

3 ^o Should it, we should yet be to seek after what manner, and by what means God did reveal Christ to them, which is the thing we are now en­quiring after.

7. The last way therefore com­meth nearer to it, viz. Intercourse with the Jews, by which they might come to partake of this saving knowledge, as they might of any other Commodity or Merchandise.

Either by the Heathens coming to them, as Pythagoras, and Plato, and other Philosophers, travelled and traf­ficked abroad for Learning, and thereby (as some think) came to the sight and use of Moses his wri­tings:

Or on the other side, the Jewes trafficking with them might impart this knowledge to them for their spiritual cure, as the Israelitish maid did to Naaman for his bodily. And 2 Kings [...] 2, 3. so Zebulon and Issachar, dwelling at the haven of the Sea, Gen. 49. 13. did call the people to the mountain, Deut. 33. 18, 19. as the Scribes and Phari­sees afterward compassed Sea and [Page 80] Land to make Proselytes, Matth. 23. 15. And besides many of the Pro­phets prophesied of other Lands and Countries, as well as of Israel and Judah, by which they might come to the knowledge of their duty, and of the means of their salvation.

Nay, Jonah in person was sent to Niniveh, and that with success to their conversion.

The Seventy two Interpreters also translated the whole Old Testament, Masius. as some conceive, or at least (as others think) the five Books of Moses into [...]ehickard. Greek, which many of the Heathen reading, and believing, and practi­sing, might be saved.

In general, the Jews were Feoffees in trust, of Gods Oracles, and that Rom. 3. 2. not for themselves alone, but for all the world, and therefore those Ora­cles committed to them were called [...], Gal. 4. 3. Col. 2. 8. (as some think) the elements or rudiments of the world, i. e. whereby the world (by the means of the Jews, with whom they were betrusted) might be trained up in the knowledge of God, and the things of their eternal I. G. ubi prius. peace, as they would prove out of Athanasius.

For answer whereto, I say,

1. That it was late before the Pharisees arose, and were so busie; and what then became of all the Heathen before that time? And if then their Proselytes were by them made twofold more the children of Hell then themselves, as our Saviour expresly in the same place saith it; what proof will thence be of such Heathens sal­vation? Much like that of the Je­suites Indian Converts, whom they turn from Heathenish to Popish I­dolatry and Superstition.

2. As for Zebulons calling the peo­ple to the mountain, i. e. (as Interpre­ters generally expound it) to mount Zion, or the mountain of the house of the Lord, to worship him there; yet the people they called, might only be themselves mutually; so Calvin or the other Tribes nearer to the Temple, whom they (living more remote in the out-borders) called upon as they came by them in the way to it: So the Chaldee and Pis­cator, or in part be meant of the o­ther Nations which they trafficked with; so Junius and some others, it A [...]nsworth. is said, they should call them, but its [Page 82] not said, how many came; and if some did by that or some other means, 1 Kings 8. 41, 42. that onely proveth, that some neighbouring, or it may be possibly some more remote Heathens came, (of which number Collius will have the Queen of Sheba to be one) and became Proselytes, and joined themselves to the people of God. But yet what is this to the salvation of those Heathens, which never had, or heard of such a call, and were farther off from the Jews in heart then in habitation?

3. If Plato, or any other of them got the sight of Moses writings, or if others by the use of the Septua­gints Translation attained to the sa­ving knowledge of a God in a Messi­ah, let it be said and proved, and we will not Jew-like vilifie or envy them, but rejoice with them in this their happiness.

Something we may finde in their writings, (as we see Ovid in his Metamorphosis treading much in Mo­ses steps, as concerning the Creation, Deluge, &c.) which we Christians may take notice of, as consonant to the Scriptures, and thereby gather, [Page 83] that they had a sight or rather some hearsay of them.

But when in most (if it not in all) of their writings, we find so much Heathenish Error, Superstition, Ido­latry, and many other abominati­ons, wholly inconsistent with the saving knowledge of God in a Mes­siah, which they yielded to, appro­ved, lived and died in; we cannot but conclude, that they were far e­nough from salvation, if not from the sufficient means of the knowledg of it; but that for the generality of them, they were

Either wholly ignorant of the Jewish Religion,

Or if they had any knowledge of it, they did not so much understand it, as loathe and deride it, as wee may see in Juvenal, Tacitus, and o­thers.

And whether their Philosophers did not come under one of these heads, (should we judge either by their own writings, or by what others write of them) it would require a very quick eye to espy that which cannot be seen, or an over-large­ lasted charity to believe the contra­ry.

3. What the Ninivites gained by Ionah his prophecying amongst them, Jonah 3. 4. that within forty days their City should be destroyed, (which for any thing we read, was the sum of his Sermons) we cannot say, we indeed read that thereupon they believed God, so as that they were humbled, V. 5, 6, 7, 8, 9. and turned from their evil ways, so far as was available to the avoiding of that threatned destruction; but whether savingly illuminated and converted, is more then can be pro­ved; or if they then were for the present, yet not so, as that thereby their posterity retained that know­ledge, nor more then they did that preservation of their City, which for their iniquity afterward was de­stroyed.

4. And for the other Prophets pro­phecies, though I deny not but that some of them were sent to those people, which the Prophets them­selves in person went not to, as may appear from Ier. 25. 15, 16. &c. and 27. 3. yet they contained especially threatnings of judgements against them for their sins, of which we read of no good effect wrought in [Page 85] them thereby. Such prophecies in­deed being rather for the informati­on and comfort of the Iews at home, then for those other Nations abroad.

5. For that instance of traffick and commerce which the Iews had with other Nations, it is very well known that it was but very small, and not far off. And (except it be of Solomons Voiages to Ophir, and his traffick with Egypt, 1 Kings 9. 26, 27, 28. and chap. 10. 28, 29. and that with Tyre, Ezek. 27. 17. which last were not far off; and of Jehoshaphats making of ships, which were broken, and so sped not in the Voiage, 1 Kin. 22. 48.) we read not much, that so thereby the Nations might be instru­cted by the Iews, who were envious enough to impart to the Gentiles that their peculiar treasure. And indeed the situation of their Land was such, and their Ports so few, that their traffick with other Nations was not great, and this wisely so disposed by God, that they might be the less cor­rupted by the Nations they conver­sed with, Deut. 17. 16, 17.

So that notwithstanding all that from these instances can be proved, [Page 86] although possibly some few of the Gentiles by some of these means might become Proselytes, or bee brought on to the knowledge of God, yet for the generality of the Heathen, yea, and of their Philoso­phers, their case in regard of these two things seemeth to be extreamly dangerous, if not desperate.

1. That they were wholly devoid of any saving knowledge of God in a Messiah, whom to know (he himself saith, Iohn 17. 3.) is eternal life. [...], Rom. 1. 19. viz. a natu­rall knowledge of God, but that [...], which you read of in the tenth verse of this Chapter, and ch. 13. 38. Be it known unto you, by this man is preached unto you forgive­ness of sins, is a point not of Philo­sophical, but Apostolical Doctrine; so that whatsoever is, or may be said to the contrary, the Scripture in this is plain and peremptory, That God dealt not so with all Nations, Psalm 147. 20. That the Gentiles knew not God, 1 Thess. 4. 5. That they sate in darkness, and the shadow of death, Mat. 4. 16. Having their understanding darkned, being alienated from the life [Page 87] of God through the ignorance that was in them, because of the blindnesse (or hardnesse) of their hearts, Ephes. 4. 18. where we have words multipli­ed, to express the certainty of the things. Their dim Lamp did shew them some glimmering appearance of a summum bonum, at a great di­stance; but could not sufficiently in­form them in it, or direct them to it, no more then a candle can the tra­veller in the dark, when he is igno­rant of the way. And hence were their so many multiplied opinions (no fewer then 288) in Varro's time about it. But as for the way of sal­vation Augustine de Civit. lib. 19. ca. [...] 22 ae. q. 2. a [...]t. 7. by a Messiah, Adam before his fall, what ever Aquinas thinks to the contrary, and some others object concerning the Sacramental Tree of Life, (which Christ now only indeed is, Rev. 22. 2.) knew it not. And although after his fall, and the first promulgation of it, Gen. 3. 15. He knowing of it, it is more then likely he instructed his off-spring about it, as Abraham did his family in the things of God, Gen. 18. 19. yet the greatest of them soon forgot it, as they did Gods Sabbath and worship, [Page 88] yea, and many other things which were even of the Law of Nature; so that Plato (as Ficinus in his life shew­eth) acknowledged that he had not found out the true way; and Por­phyrie doth not like communem illam Augustine de Civit. Dei l. 10. viam homines sanandi. Austin could not finde the name of Christ in Tullies writings; nor is Faith one of the virtues in Aristotles Ethicks. And when Mornay would say something of their knowledge in this kind, me thinks he speaks very faintly. Adi­verant Morn: de veritat. ca. 27. ii fortè, necesse esse ut homo pro peccatis mundi vitam traderat, & ergo Diabolus suadebat hominem im­molandum esse, & Civitatis, regionis­que (si Deo placet) sceleribus oneran­dum, i. e. It might possibly b [...], that they heard that a man should die for the sins of the world. And therefore the De­vil perswaded them to sacrifice a man (a [...], some notorious ma­lefactor) on whom they might cast all their sins, as the filth of the street in­to the Scavingers dung-cart; which yet He himself confesseth was most vain and ridiculous in it self, ut qui Deum sibimet ipsi iratum habet, aliis propitium redderet. That the [Page 89] execution of some abominable ma­lefactor, should be any fit means to lead them to the knowledge and be­lief of a Messiah, who was indeed a sin-offering for us, but had no sin in himself, 2 Cor. 5. 21. and so was fit to satisfie for others; a glimmering of which truth, the Gauls in Caesar De bello Gallico, l. 6. may seem rather to have had, who Diti suo quàm maximè innocuos im­molabant, sacrificed the most inno­cent, in which they more encreased their guilt, but thought that the more likely way to expiate it. And as for that which the same Author alledgeth out of Porphyrie, that our purgation is per principia, and that Morn▪ by those principia are meant the Per­sons of the sacred Trinity, and that of Julian his making Aesculapius, who was Jupiters son to be Mans Physician, signifying thereby that the Son of God should be Mans Sa­viour. It may well be his Moral be­yond their meaning, or if it were their sense, yet (you will say) make's nothing to the question in hand, if you consider who Julian and Por­phyrie were. Heathens indeed, but of apostatized Christians, and therefore [Page 90] might well come to the knowledge of that, which their malice could not suffer them to believe and ac­knowledge; but what is that to o­thers of them who were before Christ, or more remote from Chri­stians? who either had not that knowledge, or despised as much as they had of it; and in that other knowledge which they had, [...], they became most vain and foolish, even in what they accounted themselves most wise and Rom. 1. 21, 22. 1 Cor. 1. 20. Vide Gra­tium in utrumque locum. acute. They first wanted the true knowledge of God in Christ.

2. And (which was worse) [...]ey were positively possessed and poiso­ned with contrary Atheistical or Idolatrous perswasions and practises inconsistent with the very Funda­mentals of Christianity; as how ma­ny of such do you find in the wri­tings of the best of them, even of your divinest Plato, who is so much admired, and well-nigh adored, and out of whom and his followers, so many things are produced as agreea­ble to Christian faith, that he is half baptized Christian? And hereupon when Christ came indeed to be re­vealed [Page 91] to the world, he and his Go­spel were by none more scornfully derided, and more maliciously op­posed and persecuted, then by these Philosophers, those Patriarchs of Hereticks, as Tertullian calleth them.

Such Disputers had about with the Proto-Martyr Stephen, Acts 6. 9. and after the Epicurean and Stoick Philosophers with Paul at Athens, Acts 17. 18. and so from Crescens (Justin Martyrs Persecuter) and downward, Euseb. hist. l. 1. cap. 15. Graec: 16. we shall find none more frequent and fierce opposers of Christians, then Philosophers and Conjurers, the preach­ing of a crucified Saviour was to these Learned Greeks foolishness. Ʋt quis­que ingenium habet multa eruditione 1 Cor. 1. 23. magis subactum, it a maximè ei sor­det simplicitas Evangelii. And then as Austin argueth, quomodo sunt verè Contra Ju­lian: l. 4. cap. 3. justi, quibus vilis esi humilitas verè justi? quo enim propinquaverunt in­telligentiâ, inde superbiâ recesserunt. Their knowledge brought them not so near, as their pride [...]et them off at a distance from Christ, as Ambrose speaks of Polemon, si resipuit à vino, lib. de Elia & jejunio cap. 12. fuit tamen semper temulentus sacrile­gi [...]; [Page 92] though he was not drunk with wine, yet he was with sacriledge.

And thus these two particulars render their case (as I said) ex­treamly dangerous, if not right out desperate.

If saved, they must be justified, Rom. 8. 30. but that is by the know­ledge of Christ, Isa. 53. 11. Children of wrath they were by nature, Eph. 2. 3. and the Scripture speaks of no way of reconciliation but by the Son of Gods love, 2 Cor. 5. 19. Nemo Deo, sine Deo placere potest. Guilty they were, and that guilt could be taken away only by his sacrifice, and righ­teousness, and therefore they being out of Him, were out of that way by which God appoints, all that do, to come to life, John 14. 6.

But yet let us consider what on the other side, is, or may be said to prove their state to be safe, or at least more hopeful; and here

1. I may confidently first say, that nothing is said for it from sound Scripture proof, for it no where speaketh so favourably of them as our pitiful Remonstrants, and others Pemble. do, we can there find no such pro­mising [Page 93] evidences of their safe con­dition, but the quite contrary. It confineth Grace, and the ordinary means of it to the Jews, openeth a fountain for Judah and Jerusalem, Ps. 147. 29 20. Zechar. 13. 1. but telleth us not that Plato was bap­tized in it. It saith, that they knew not Gods judgements, Psal. 147. 20. that they sate in darknesse, Mat. 4. 15, 16. that they knew not God, 1 Thess. 4. 5. that they had no hope (what ever we have of them) living without God in the world, Ephes. 2. 12. God suffering all those Nations to walk in their own way, (and that was none of Gods, which led to salvation) as Paul told them at Lystra, Acts 14. 16. And therefore you may observe, that u­sually in Scripture mention is made of their vices and abominations, as of Rocks in the Sea to avoid them, Mat. 6. 32. Rom. 1. 21, 22, &c. 1 Thes. 4. 4, 5. rather then of their virtues, as to be patterns of our imitation.

Indeed the Scripture sometimes to convince the Jews of their guilt in breaking the Law given to them, pro­duceth the Gentiles by the Light of Nature doing something, which for the outward act, were agreeable to [Page 94] the Law of Nature, Rom. 2. 14, 15. &c. But that make's not them a fit pattern for us to imitate, much less proveth that they so doing were in a safe condition, which is directly contrary to the generall scope of the Apostle in that discourse, as we shall see by and by.

Sometimes also the Lord shameth his people for doing worse then they, Jer. 2. 11, 12. 2 Chron. 33. 9. Ezek. 16. 46, 47. But that is far enough from proving that they did well.

Sometimes likewise God threat­neth that he would provoke Israel to jealousie by them, Deut. 32. 21. But that was not while they continued in their Heathenish blindness, but when upon the Jews rejection, they were called to the grace of Christ, as the Apostle expoundeth it, Rom. 10. 19.

But yet there are three ordinary Augustine contra Ju­lian: l. 4. c. 3. places which Julian of old objected to Austin, and which Andradius with other Papists, Corvinus, and o­ther Arminians, yea, and Gualther in his Apology for Zuinglius, and o­thers usually produce in their be­half, which yet will not be a suffici­ent Rowler to bind and strengthen their Ezek. 30. 21. broken arm.

[Page 95]1. The first is Rom. 1. 19. where the Apostle saith, that [...] (which Gualther stretcheth too far, when he rendreth it omne illud quod de Deo sciri & intelligi potest) was manifested to them, and that (as he addeth in the two next following verses) was so perverted by them, that it left them unexcusable. But is this Natural knowledge of a Crea­tor, (of which only he there speak­eth) which they had, and so abu­sed, as that it aggravated their dam­nation, a sufficient proof, that they had the true knowledge of a Redee­mer, and that sufficient to salvati­on? No, but in Gods just judgement (as one saith) they were left as with­out Pemble Vindiciae gratiae. sufficient direction for well doing, so without all lawful excuse for ill do­ing.

2. The second is, Rom. 2. 14, 15. of that [...], The work of the Law written in their hearts, whereby they did for the matter of the work [...], the things of the Law. Where­upon their Consciences sometimes so far excused them, as otherwhile, for the contrary they accused them.

But when a true Christian cannot be justified by his best spiritual works done by faith, shall the bare outward bulk of their actions, with­out faith, and other due requisites, be able to justifie and save them?

Again, is not this (as I said be­fore) directly against the main scope of the Apostles whole discourse in those three first Chapters? which was to prove both Jew and Gentile (what ever were the priviledges of the one, or the accomplishments of the other) to be fallen short of the glory of God: and so to lie under the guilt of sin, so that if ever any of them come to be justified and sa­ved, it must be by the faith of a Me­diatour.

And therefore because Iulian ur­ged these places to prove that sine fi­de Christi, lege naturae, they did please God, Austin deservedly tel­leth Ʋbi [...]rius. him, that therein he manifestly shewed himself an enemy of the grace of Christ, and addeth that grave and heavy expression, Hoc est unde maxi­mè Christiana vos detestetur Ecclesia.

3. The third is that of Acts 17. 30. where it is said, that the ti [...]es of that [Page 97] ignorance God winked at, but now com­mandeth all men every where to repent.

But although our English word winked, there used, may seem to look towards such a sense, as a man is said to wink at that fault, which he doth not punish; and that so God all that while spared and pardo­ned the Gentiles in their ignorance, which now he would not, if when the Gospel was preached, they should not, if they should not repent, but reject it.

And so far as concerned Gods much sparing of them then in regard of outward punishment, is true in the thing, as he is said to forgive when he doth not destroy, Psal. 78. 38. yet it is not the true meaning of that place, or of the wo [...]d [...] there used, which signifieth indeed to over-look, but not so to wink at their faults, as to be pleased with their persons, so as not at all eternally to punish them; for the same Apostle elsewhere saith, that they who sinned without the Law, should perish without the Law, Rom. 2. 12.

But the true meaning is, that he so over-looked (not their sins, but) [Page 98] them and their times, as not in a sa­ving way to regard them, but to let them walk in their own ways, (as it is in that other place, Acts 14. 16. which Interpreters make parallel to this) without taking that care of Calvin. Cornel. à lapide. them which now he did in sending the Gospel to them; so that this o­ver-looking is far from that winking which they mean. Not a sparing and pardoning, but a neglecting of them, and suffering them to perish in their own ways, and sins, so that they are wet to the skin under that bush, from which they thought to get shelter; for this Scripture speak­eth Gods wrath and their damnation, rather then his favor to their salvatiō.

And yet these three places are the chief Scriptures produced for the Heathens, by their Advocates, which we see stand them but in little stead.

And as these afford them but little relief, so others speak so sadly of them, that if they should but speak the like of them who must plead for them, I doubt they would judge themselves to be but in a very doubt­ful condition, and be glad to look out for more grace in Christ, and some better evidence of salvation.

We may consider then that it is not from any Scripture-evidence that ei­ther the Heathens or any for thē, can plead their claim to life & salvation.

2. But it is from proud Reason, which as in many other things, so in this, will take the boldness to con­troll and give check to the counsels of God. Though they, whom the righteous sentence of Scripture con­demn's, may justly fear, that all the Reason of Man, will not be able to dispute them out of their guilt and punishment.

And here the faulty cause is espe­cially an Idolizing of Nature, and of man principally, of whom as he is in his Naturals, they are wont to have too high thoughts and expres­sions, as having looked at Philoso­phers, and other virtuous Heathens, in none of the truest (but too flatte­ring) glasses, of their own writings or other discourses and relations of them, and so they look so beautiful and amiable, that our pitiful huma­nity and ingenuity, what ever the Scripture speaketh of them, cannot entertain a mis­giving thought of them, cannot be brought to think [Page 100] that such richly gilt, and curiously carved pieces should ever prove few­ell of everlasting burnings: As Au­stin to this purpose saith, Virtutes Gentilium quadam indole animi it a de­lectant, Epist. 99. ut in quibus hae fuerint, velle­mus, praecipuè ab Inferni cruciatibus liberare, nisi aliter se haberent sensus humani, aliter justitia Creatoris. Whence it hath come to pass, that rather then we will condemn them, we will not stick to blaspheme God; and in case he should not accept and save them, we dare impeach him as guilty of three hainous crimes: 1. A [...], or of an undue respecting of persons. 2. Of inju­stice, in not rewarding their virtues. 3. Of cruelty and tyranny, in reje­cting and condemning them who were so virtuous. All which deep and desperate charges, let us a little consider distinctly.

1. And first they cry out of an in­ordinate respecting and accepting of persons, if they should be rejected who were so virtuous, whilest o­thers both Jews of old, and Chri­stians how were and are accepted, who had been more vicious. Where­as [Page 101] Peter upon the H. Ghosts being gi­ven to the Gentiles, with an open mouth saith, Of a truth I perceive that God is no respecter of persons, but in [...]. every Nation he that feareth him, and worketh righteousnesse, is accepted of him, Acts 10. 34, 35.

Which objection, although made by many, yet to me seemeth very strange: For,

1. I hope they think that that only is properly a vicious accepting of per­sons, Deut. 1. 17 which is in point of Judica­tu [...]e and Justice, when one is favou­red, and another is discountenanced in his right, from some extrinsecall respects and considerations, beside the merit of the cause; as when a Judge doth acquit one, because he is his friend, and condemn another, because he is his enemy, when both were alike innocent or guilty, or (it may be) his friend more guilty then the other. It is not in matters of meer grace and favour due to nei­ther, as even Collius their Champion confesseth, lib. cap. and therefore without injustice may be given or denied to either or both, as we please. So when two men are equally un­worthy, [Page 102] I may give that out of affe­ction to my friend, which I will not to a stranger. Or when two Malefa­ctors are both justly condemned, the King may out of his Princely favour pardon the one out of his love to him, and not the other, whom he doth not so affect without injustice. And therefore although God be no partial unjust Accepter of persons, yet I pray give him leave to accept of whom he will in his Beloved, Ephes. 1. 6.

2. In gratuitis, it would look more like a partial respecting of per­sons, if when they were otherwise a­like, for some not considerable cir­cumstance, one should bee favou­red, and the other dis-respected. As for the instance in the place produ­ced, the partition wall being now bro­ken Ephes. 2. 14. down; in case a Gentile that fea­red God as much as a Iew, in all things else like or inferiour to him, should be preferred because he was a Jew: So the Apostle there saith, that God accepteth not persons, but those Gen­tiles now fearing God, and working righteousnesse, are as well accepted as the Jews. But is it not strange, that [Page 103] that which the Apostle in that case applieth to such Gentiles, as unto whom God had given repentance unto life, Acts 11. 18. and who had re­ceived the H. Ghost, and the grace of Christ, and now feared God, and wrought righteousnesse, should bee pleaded in the behalf of such Philo­sophers, and other Heathens, who li­ved in their ignorance and infidelity. How specious soever their virtues and actions were, yet

1 ^o What worth were they of Epist. ad Bonifac. P. Martyr loc. com: pag. 160. without Christ? Quid tu cum vir­tutibus, qui Christo Dei virtute cares? as Bernard truly, sordet Natura sine gratia. So Austin: Paul accoun­teth them but dung, Phil. 3. 8. and Chrysostome, but as gay cloaths on a stinking dead carcass.

2 ^o Had they in themselves been of more price and worth then they were, yet could they discharge the old arrear? Their Advocates forget this, when they so plead for them and justifie them, as though they were upon even tearms with God, and not originally indebted, or that their virtues, had they been much greater then they were, falling infi­nitely [Page 104] short of their present duty, could discharge the old reckoning.

3 ^o As though their actions and virtues were perfect, or so truly good (as some would make them) that God himself should be a respecter of persons, if he did not accept them; Can they say, and make it good when they have said it, that indeed they truly feared God, and wrought righteousnesse, as those accepted Gen­tiles Peter saith did in the place men­tioned? Seneca himself (who I hope must go in the foremost rank of their worthies) consesseth that in their devotions they did rather, mo­rem sequi quam rem, and then if their fear of God were taught and learnt by the precepts, and customes of men, our Saviour will tell us how they were like to speed, Matth. 15. 9. Indeed we somewhere read of a Pla­tonick faith, that uniteth to God; and sometimes we hear much of their souls abstraction from, and dominion over their bodies, of their freedome from passion, their love, justice, &c. and we are to think the best of all, and for many of their actions wee freely say with Saint Austin, that non [Page 105] solùm vituperare non possumus verùm etiam meritò rectéque laudamus, we are so far from discommending, that we rightly and deservedly praise them, yet notwithstanding all this, without breach of charity, I may safely say,

1. That we are not infallibly to build upon what some of their Au­thors say of them; for pictures are wont to flatter, and therefore it would be a piece of too simple cre­dulity, to give credit to all their re­lations. The Greeks had wit and words at will, and could tell how to Hyperbolize, and that sometimes Graecâ fide, and when they do so i­dolize their Emperours in their Pa­negyricks, it would go hard if their Scholars should not do as much for the Philosophers their Masters.

2. Nor are we to judge of them by their own sayings, or writings, which were often better then their actings, and their precepts then their practise. Philosophi sententiâ, vita ignavi. Like Pharisees, who were better in the Chair, then in their walkings, as it is not very strange e­ven now in the days of the Gospel, [Page 106] to hear the same men to inveigh much against those very sins in the Pulpit, which they themselves are known to be notoriously guilty of in their conversations.

And that this may not be taken for an uncharitable surmise and suspici­on, let us reflect a little upon some of the fore-mentioned particulars, for which they have been and are so much applauded: whereas they are cryed up for their freedome from passion, although it be very farre that either affectation, or morality, may carry an Heathen in matters of this nature, which were their highest perfections, and so brute creatures often exceed men in mat­ters of sense, as being their highest top; yet it is well known how great­er pressures and dangers have unca­sed them, and put them out of their Spanish gravity, the storm affrighted the stiffe Stoick out of his Lethargi­call Apathy. I need not tell you, how Cato, Brutus and Cassius handled themselves when brought to such extremities. Seneca would discourse and write elegantly of Bounty and Li­berality, who yet was notoriously co­vetous, [Page 107] and that even our England in part paid for.

And as for their high soaring souls, Abstractions from, and Dominion over their bodies, the very best of them are very much wronged, and that by their own Authors, if they were not foully debauched, and that with un­natural bodily lusts, and unclean pra­ctises. Fornication not accounted a fault, especially in young men, which some think was the reason why the Apostles reckoned it amongst the In­differents, Acts 15. 29. And even [...], that unnatural boye's-play Plutarch indeed dare not justifie, nor [...]. yet dare he condemn, because [...]ven Socrates practised it.

And what ever others may say of them, I am sure the Scripture giveth another character of them, and that foul enough, [...], not in the lust of concupiscence as the Gentiles that know not God; and this not of the basest and worst (as some would so put off such places) but of the wisest and best of them, as appea­reth from Rom. 1. 22, 23, 24, &c. [...]. [...]. 1 Cor. 1. 19, 20. their knowledge in it self being too dark and uncertain [Page 108] to cause any powerful and vigorous impression on their wills and affecti­ons, natural conscience being over­powered by the weight of natural corruption, and God taking vengeance on their abuse of natural light, by giving them up to unnatural works of darknesse.

3. But how true soever they were to their own principles, or how true soever others reports may be of their virtuous carriages, yet in the third place I may safely and boldly say, they were not truly good works, or sa­ving gracès, urenda flammis, non con­denda horreis, as Leo speaks.

This (what ever it may be ac­counted by any of us now) was of old esteemed true wholesome Chri­stian Doctrine; so Cyprian treating De bono patientiae. of patience, saith, Hanc sectari Phi­losophi quoque profitebantur, sed tàm illis falsa patientia est, quam falsa sapientia.

And Hierome is bold to say, that sine Christo omnis virtus in vitio est, and In Gal. 3. Theophylact is punctual and peremp­tory, [...] In Johan. 3. 19. [...] [Page 109] [...], He granteth that there may be bad Christians, but that there may be any good Heathens, he can in no wise believe. Prosper alloweth them nul­lam veram virtutem, but only virtu­tum imaginem. But Austin the most serious & faithful Champion of the grace of Christ, is herein most full, ever and anon upon this argument, up and down in his writings against the enemies of it; he calleth them vir­tutes non veras sed verisimiles, nay, he Contra Ju­lian l. 4. c. 3. averreth them to be truly and real­ly peccata, though splendida, sinful although they made a great deal of glittering. He doth not believe that Extra ve­ram Ec­clesiam ve­ras virtu­tes reperiri non posse, lib. de pa­tientia. Contra Ju­lian: ubi prius. there were any true virtues out of the true Church (of which God him­self saith, all my springs are in thee, Psal. 87. 7.) and abhorre's with an absit the very thought of any true virtue out of Christ: Absit ut sit ali­qua vera virtus, nisi fuerit justus; absit autem ut sit justus verè, nisi vi­vat in side, justus enim ex fide vivit. And so in particular for Chastity; Quomodo verà ratione pudicum corpus asseritur, quando à vero Deo animus fornicatur? Quis infidelis ita, quis [Page 110] haec sapiat, nisi desipuit? and there­fore he urgeth Julian with that of our Saviour, that an evil tree cannot bring forth good fruit; and when he answered that the Heathens were ste­riliter boni, he telleth him, aut jo­caris vel deliras, qui sterilium fructus arborum laudas. He choaketh him also with that of the Apostle, That we are Gods workmanship, and that we are created in Christ Jesus unto good works, Ephes. 2. 10. not brought to them either by natural disposition or moral acquisition. And he telleth him again and again, that he must bear with him, if he stil object that of the Apostle to him, That without faith it is impossible to please God, Heb. 11. 6. And he would not have him think to terrifie him with the great names of Fabritius, Fabrius, &c. for sit li­cet Fabritius, &c. quorum me nomi­nibus putasti esse terrendum, yet of the best of them all he dare say, that voluntas infidelis & impia non est bo­na, that an unbelieving will is no good will, nor can any live well, who li­veth not by faith in Christ, and that only hac fide, prudenter, fortiter, rectè sapientérque justus vivit, quia fideliter [Page 111] vivit. It is faith which worketh by love, that effects any thing that is truly good, and I must needs say, they have too low thoughts of Christ and his grace, who think that those dull Moralities of the Heathen should reach that salvation, which faith only lead's to.

That they who never truly knew their first fall, though they bemoan­ed some felt effects of it, as the blind man may mourn in fense of the pain of that wound, when yet, he knoweth not how he came by it.

That never knew what Original sin meaneth, nor the true sinfulness of any sin, as the breach of a spiri­tual Law of God, and so could never truly repent.

Were wholly strangers to the true means of our recovery by Iesus Christ, and so could never truly believe.

Were notoriously blind and abo­minable in their Ignorance, Supersti­ons, and Idolatries, and in a totall neglect (in a manner) of the first Table.

Were also manifestly guilty of (and yet approved themselves in) many notorious breaches of the se­cond [Page 112] Table. So that in their wri­tings and doctrines of Morality, they made vices virtues, as Arisiotle doth [...], which Paul condemneth Ethic: lib. 4. cap. 14. as unseemly for a Christian, Ephes. 5. 4. and in his description of [...], or noble generosity, are divers Lib. 4. c. 7, 8. particulars, which agree not with Christian humility. And what in this kind they laid down as rules in their writings, you may be sure they observed and followed in their pra­ctises, and so allowed themselves in many open transgressions of the law of God.

Vega their friend, confesseth, that Orthodox: Explic pag. 207. none of them did as much as they could, although Andradius their Champion, taketh it for granted that they did.

And although for the outward act they did many of those [...], many things of the Law, Rom. 2. 14. yet non omnia, non constanter, non recto modo. Not all required, not constantly, not rightly. It would be too tedious and needless to re­count the many gross failings which our Divines do truly observe in their most virtuous actions, their righte­ousness being

[Page 113]1. Not general and universal, as it should be, Psal. 119. 6. but although some of them were eminent in some virtues, yet as foul in some vices, as its said of Cataline, and is true of others of them who were much bet­ter then he.

2. It was often rather negative then positive, magis extra vi [...]ia quàm cum virtutibus, many of them were Pemble vindic. gratiae. rather not vioious, then virtu­ous.

3. Or if positive, yet more out­ward, teste populo, then inward, testi­bus Deo & conscientia, attested more by others, then by God and their own consciences.

4. Though in some (it may be) more inward, that they did revere­ri seipsos, and so for the substance of their actions they were virtuous, yet for those great and most material circumstances, by and according to which bonum benè fit, that which is good in it self may be done well, and acceptably to God, they were whol­ly defective, or rather quite contra­ry: as,

1. For the Principle and Efficient. They were not done out of faith, by [Page 114] which the person should first be ac­cepted, and then the work, without which it is impossible to please God, Heb. 11. 6.

2. For the End, (which as it is the goodness of every thing, so it is most necessary to be looked after to make our virtues or actions truly good; for non officiis sed finibus dis­c [...]rnendae virtutes sunt, as Austin telleth us) here they were wholly wide; for as the same Austin saith in summe, Daemonibus vel humanae gloriae servierunt, it was either the Devil or vain-glory that they served in all; it was either to a bad end, or if to a good, yet

It was particulari non universali, See Vossii Theses de virtutibus Gentilium, p. 258, &c. to some narrow particular end, and not (as it should have been) to a more common and universal.

It was not with a spiritual eye, fingly looking at the glory of God, which is full in faiths eye, and should be in all our actions, 1 Cor. 10. 31. but rather

At best, at the safety and honour of their Country,

Their own outward quiet, or in­ward satisfaction.

But most commonly, and often­times most notoriously, and affect­edly, others applause and their own praise and commendation. Vicit a­mor patriae, laudúmque immensa cu­pido. So that Austin concludeth, Si Virgil. De spirit. & litera, cap. 27. and Epist. 99. discutiantur quo fine fiant, vix inveni­antur quae justitiae debitam laudem de­sensimémque mereantur. I cannot therefore believe, that Timoleon was a very godly man, as some in the M. H. Pulpit have here styled him. Nor can I but be offended at Zuinglius his ex­pression, De peccat: Origin: Tom: 2. pa: 118. In Apolo­gia. when speaking of Seneca, he admireth, viri sanctissimi fidem. And at Gualthers question speaking of Numa, An ergo tam piis & san­ctis studiis coeleste numen defuisse pu­tabimus? As Austin detesteth a like Ʋbi prius question of Julians, Erant ergo con­demnatione sempiterna, in quibus er at vera justitia? with his O vocem im­pudentiâ majore praecipitem, which we might also return to as bold a question, but in many more words Orthodox: Explic. pag: 289. made by Andradius to Kemnitius, Qui verum Deum quem assidua medi­tatione totisque animi viribus inquisi­verunt, &c. venerati sunt, in ipso om­nes spes suas collocarunt, illi perpe­tuò [Page 116] placere studuerunt, illos tu Kem­niti, illa fide, Deique cognitione desti­tutos diees, &c. But why should we now labour to boulster them up, whom their own Philosophers and Rhetoricians, (who better knew them then we can) saw cause to leave as in a dangerous condition. Lactan­ti [...]s had been one of them, and what saith he of them and their way, when he left them and turned Chri­stian. Quae professio multo melior, [...]u­tilior, De falsa Relig. ca. 1 gloriosior putanda est, quam illa Oratoria in qua diu versati, sed planè ad argutam malitiam juvenes erudie­bamus. And afterwards he addeth, Omissis ergo hujus terrenae Philosophiae Autoribus, nihil certi asserentibus ag­grediamur viam rectam, &c. He could find no certainty in their assertions, nor true virtue, but argute malice or wickedness in their institutions, and therefore he thinks he hath reason to leave them, and to betake himself to Christianity, as a better and more profitable and glorious profession.

And what need then of all that a­doe which some make to stick over and mangonize a Heathens beauty, consisting at best, but

In a bare civil conversation, with­out true spiritual sanctity.

In a dark knowledge of a God, muffled up in superstition and Ido­latry.

In a bare natural knowledge of a Creator, and none of a true Savi­our.

In some cold affections of love and fear of a God, wholly differing from that which is truly filiall in those who by the Spirit of Adoption can cry Abba Father.

Dull Religion! and apt to work the like in them that so admire and affect them.

One Paul to me is more then a thousand Socrates's and Seneca's.

How dead and wan in a spiritual eye is Heathenish virtue, when it looks out even in its loveliest coun­tenance, in comparison of that di­vine beauty which sparkleth in a lively faith, and that in the poorest, meanest lively spiritual Christian, there is life in faith, and but deadness in dull Heathenish morality.

So that I cannot but account it a most unworthy and disingenuous in­gratitude in them, who otherwise [Page 118] most of all cry up ingenuity, when God in the Gospel hath held forth Christ, that we may be enamoured with his beauty, so to dote upon, and to commit folly with such dead pi­ctures, to feed on akrons, when as Ezek: 23. 14, 15, 16. God hath afforded us the bread of Heaven, in so admiring the Hea­thens virtues, as setting them in a safe condition, when Christ and his sa­ving grace only is held out to us in the Gospel, as the way to salvation. And therefore I cannot say less, then to avouch it blasphemy in case God should not accept them to life, to impeach him as gulty of a [...], or an undue respecting or accepting of persons.

2 ^o And this blasphemy higher, if upon this ground he be accused (as he is by some) of injustice in not rewarding their virtues.

1. Who might most justly con­demn the very best of them for their foul abominations, and if their best virtues and actions were so foully faulty, (as was shown in the former particular) if they will needs have them in justice rewarded, by right then it must have been in that kind [Page 119] which the Scripture speaks of, when it speaks of rendring a reward to the Psa. 94. 2. proud, (for such were they) which God explaineth by its Synonymam, I will punish them for their ways, and re­ward them their doings, Hos. 4. 9.

2. But God who is infinite in bounty and goodness, not suffering the least degree or appearance of it in the creature to go without a pro­portionable acceptance and reward, as he would not let Nebuchadnezzar go without his hire for his service a­gainst Tyre, though therein he inten­ded to serve his own design rather then Gods Providence, Ezek. 29. 18, 19, 20. much less would he suffer a­ny of the more virtuous Heathens to go unrewarded.

1 ^o Partly in this life

With inward tranquillity and Bonum a [...]i­quod tem­porale & & consci­entiae tran­quillitas. Prideaux Lect. 8. quiet of their mind, their conscien­ces excusing them, Rom. 2. 15.

And outward peace and prosperi­ty, together with safety and honour, which was that which they them­selves especially aimed at, and which accordingly they were answe­red in, and so as our Saviour said of the Pharisees in a like case, Mat. 6. 5. [Page 120] they had their reward: so the virtu­ous Romans and others, had their City and Countrey preserved, enlar­ged, enriched renowned, and their own memories perpetuated to po­sterity. Thus the children of the Concubines were not without their Gen. gifts, but yet sent away with them, and not possessed of Isaaks inheri­tance. Hic ei prodest opus ejus, & hic ei addit Deus bona pro opere suo; Contra Col­latorem, ca. 22. 28. De vocat: Gent. li. 1. cap: 7. Epist. 17. Fulgent. de Incarn. li. 1. cap. 7. Chrysostom. ad Pop. An­tioch. Hom. 67. in illo autem saeculo nihil ptodest opus ejus. So Prosper. And again, Hu­jus tantùm temporis vitam ornavit, ad veras virtutes aeternámque beatitudi­nem non profecit. And so Austin. Primi Romani etsi non habentes veram pietatem erga Deum verum, quae illos etiam in aeternam Civitatem possit salu­bri Religioni perducere, custodientes tamen quandam sui generis probitatem quae possit terrenae constituendae augendae conservandaeque sufficere, &c. Those ancient Romans, although by their virtues they could not attain the Heavenly City, yet they by them founded, augmented, and preserved their Earthly, and so wanted not their reward here, which was that which they aimed at.

2 ^o Partly in the life to come, al­though not advanced to Heaven, yet by this means they were not so deep­ly sunk in Hell; which Athanasius phraseth [...], and Contra Ju­lian l. 1. c. 3 Vide Pri­deaux. ubi prius. Austin sometimes by mitiùs urunt, and otherwhile by tolerabiliùs puniuntur, their torments are less proportio­nably as their sins were: Minùs enim Fabritius quam Catilina punietur, non quia iste bonus, sed quia ille magis malus; Et minùs impius quam Cati­lina Fabritius, non veras virtutes ha­bendo, sed à veris virtutibus non pluri­mùm deviando. So Austin.

And yet for all this, if these Hea­thons be not saved, their Advocates dare accuse God not only of partia­lity and injustice, but also

3. In the third place even of cru­elty and tyranny, for casting them a­way, and condemning them for want of that which (as they object) they might be invincibly ignorant of; at which Andradius fi [...]rcely and gigan­teo Orthodox: Explic: pa. 291. impetu let's fly with his Neque eni [...] diri [...]as atque inhumanitas te­trio [...] ulla esse pote [...], quàm sempiternis cruciatibus homines mancipare propter fidei ill [...] inopiam, ad quam nullus pa tebat adnus.

Answ. To which bold and direful expressions, an awful Christian, whose heart trembleth at such blasphemies, in stead of other answer might only return that of the Angel, Dominus Zech. 3. 2. increpet te Satana, The Lord rebuke thee Satan. Or was Kemnitius too Exam. C. T. pag. 109. harsh when he called these Cerbereos Andradii Latratus. I am sure what he after adde's is true; what is, if Quid est, si hoc non est, ve [...]bum Dei procul­ [...]are, fidem justifican­tem ludi­ficare, & judicia Dei blasphema­re? this be not to kick at, and trample on the Word of God, to make a mock of justifying faith, and to blaspheme Gods righteous judgements? But for a more particular answer,

1. As though God had nothing to reckon with them for but their bare infidelity. As though they had not been obnoxious to Gods revenging justice in Adam, which deserved wrath, Ephes. 2. 3. and by which also they had contracted this impossibili­ty which they speak of; and in this and other their disputes in which they advance the power of man and free-will, they generally take it for granted, that it is an impious absur­dity to think that God commands im­possibilities, taking no notice of any difference herein of mans collapsed [Page 123] estate from that of his primeve inte­grity. But I hope such an impossibility will not accuse Gods most righteous commands, nor excuse their defect or neglect, if it were not antecedent but consequent to their miscarriage in their first parent, and that not ex ty­rannide Prideau [...], ubi prius. obligantis, sed ex temeritate obligati.

2. As though besides that, they were not guilty of other actual sins, and wilful personal violations of that very Law of Nature which they might justly perish in, Rom. 2. 12.

3. And yet further, as though the infidelity (at least) of some of them had been meerly and only negative, and that they were not at all guilty of any positive neglect of such means as they had, and of what they might have done by the help of them; for although the Papists themselves will grant, that whatever Collius de animab. Paganorum lib. 1. cap. 20, 21, &c. those Pagans could do, could not bring to Heaven, or even prepare to grace as a disposition to it, yet they might have abstained from many sins which more indisposed them to it; and it is the common maxim amongst Papists and Arminians, Facienti quod [Page 124] in se est Deus non denegat gratiam, and in this very dispute about Pa­gans Collius, l. 1. cap. 24, 25. it is one of their conclusions, that it is most agreeable to Gods most sweet Providence and Bounty, to vouchsafe the light of faith and grace to such Gentiles, as did observe the Law of Nature as they were a­ble, by which they might come to e­verlasting felicity; so that according to them there was in them some posi­tive, and wilful, if not malicious neg­lect, and not a bare negative infideli­ty, Calvin In­stit. l. 1. c. 4 whilest they damped and corrup­ted that light which they had, which not only our Divines assert, but even the Papists also freely grant; and a­mongst others Ambicatharinus en­quiring after the reason why the Philosophers who acknowledged God as Creator, and in his infinite Pro­vidence, Goodness, and other per­fections to be worshipped, should yet fall short of his grace, resolveth it thus: Supernaturalis gratiae donis ditandos eos etiam fuisse, ni terrenae scientiae superbi â elati, hoc ipsum coelestis gratiae donum haud disperissent. That they had also been blessed with sa­ving grace, but that being puft up [Page 125] with conceit of their earthly wis­dome and knowledge, they despised that which was saving and celestial, as is evident and manifest in many of them, in whom not so much igno­rance and negative infidelity, as po­sitive malice and pride, and prepos­session of false and wicked principles and practises were the obex which kept them off from saving knowledg and grace; and although for many of them they had not (as we have seen before) sufficient means of it, yet they might have advanced far­ther and come nearer to it then they did: For Jerusalem and the Church of God was even then as a Beacon or City on the top of an hill, and what God did there, was not done in a corner; so that Andradius his ad quam nullus patebat aditus, was an over­lasted Hyperbole. For they might have done more then they did, and might have gained so much know­ledge, as that, although it might not have made them wise to salvation, yet the careless, and wilful, and (in some) malicious neglect of it, may justly render them inexcusable, and fully clear Gods righteousnesse in [Page 126] their just condemnation.

And thus I have endeavoured to clear it from this threefold blasphe­mous imputation, in which not only Papists, but also many of our own are extreamly bold and presumptu­ous, so as cannot but make any good heart tremble to read and hear what too often in this kind is writ­ten and spoken; it would be well therefore that they would be more wary, for if vera de Deo loqui peri­culosum sit, if to speak truth of God in some cases may be dangerous, to speak blasphemies of him will bee desperate; and therefore that they would sadly think and repent of it, and lay their hands on their mouths, and never open them this way any more, lest at last when God will be able to declare the holiness and righ­teousness of his decrees, and procee­dings to them, above what they can or will now see, they be not left al­together speechlesse, when after all their presumptuous querying of his Matth. 22. 12. counsels, he shall ask them this que­stion, like that of Zebul to Gaal, Judg. 9. 38 Where is now thy mouth, wherewith thou saidst, &c.

There now remain's but a Plea or two more for the salvation of those Gentiles which fell, or do fall short of the knowledge of God in Christ, and they are taken from the two o­ther fore-mentioned Instances.

And the first of them is of the men of the old world before the Floud; Of the other Patriarchs after it, and of the Jews under the Law be­fore Christ.

Many of whom we must believe were certainly saved, and yet for the most part they knew no more of a Christ or a Messiah, then the very Heathon; the faith of Christ Media­tour being no where (if you will believe Stapleton) written or made Nec fidem Mediatoris Christi us­quàm scribi in toto V. T. mention of in the Old Testament.

To which I answer,

1. That this bold assertion is very injurious to the Jews, the then peo­ple of God, in putting them and the Heathens into the same condition. Nay, Lud: Vives (as before was shown) makes the Heathens condi­tion the better of the two; as he is the more expert traveller, who knoweth his way of himself, then [Page 128] he that look's for it in his Map; but the Apostle is of a far other minde, who makes the priviledge and ad­vantage of the Jews much more eve­ry way, and especially in this, that unto Rom 3. 1, 2, 3, &c. & cap. 9. 4, 5. them were committed the Oracles of God. Which the Psalmist before in the Old Testament had fully decla­red, when he said, That God had not so dealt with any other Nation, and as for his judgements they had not known them, Psal. 147. 20. which the Jews had v. 19. and therefore our Saviour himself faith, that salvation was of the Jews, John 4. 22. An happy pri­viledge of them, as on the contrary (if well considered) a very heavy word, expressing the woful estate of the Gentiles.

2. I confidently avouch, that all Augustin de Civit. Dei, l. 10. cap. 25. the Jews and others both before and under the Law that were saved, were saved by the same faith in a Messiah to come, that we are now that he is come, as the Apostle sheweth at large, Heb. 11. where, having in the last verse of the tenth Chapter, spoken of our now believing to the saving of the soul, in the eleventh Chapter he shew­eth the same faith to have been in [Page 129] the believers of the Old Testament to their salvation. And he beginneth with Abel, who by faith offered his sacrifice, v. 4. as in it by faith look­ing at the all-sufficient sacrifice which our blessed high Priest should afterwards offer up for all Believers; and so he goeth on to Enoch, Noah, Abraham, and other of the Patri­archs who lived and died in faith, not having indeed received the pro­mises, but yet saw them afar off, and were perswaded of them, and embra­ced them, v. 13. according to that of Austin, Christi saluberrimâ fide etiam illi justi salvi facti sunt, qui prius­quam veniret in carne crediderunt in carnem venturam; which also Lom­bard averreth to be the joint sentence of all the holy Fathers, Sine fide Mediatoris nullum hominem vel ante vel post fuisse s [...]lvum sanctoru [...] autho­ritates Lib 3. dist. 25. contestantur.

I acknowledge indeed, that the eye of their faith in general was more dim, or that the Types and Veils and Shadows which they then looked through, were more dark, so that a lesse measure of faith, and of the S. Sinensis. distinctness and clearness of it might [Page 130] save them which now will not save us, as Chrysostome himself asserteth, Hom 37. in Matth. who although he required of them no knowledge of Christ as necessary to their salvation, or (as some fa­vourably interpret him) no expli­cite Casaub. ex­ [...]rcit. 1. knowledge; yet he addeth [...], God expecting that we now should see more in the Sun-shine; then they could in the Twi-light, in which, as many Articles of the Christian Reli­gion, were more obscurely delivered, so they were more imperfectly ap­prehended and believed. But as they came down nearer and nearer to Christs time, the more distinctly they had them revealed to them, as the nearer it groweth to Sun-rise, we may see the more clearly; and so ac­cording to Bonaventure, Fides crevit successu temporis, non Articulorum In 3. Sen­ton: dist: 28. q. 4. 22 ae q. 2. [...]. 7. numerositate, sed credendorum explica­tione; or as Aquinas hath it, for sub­stance and in the general their faith and ours was the same, though some more particular Articles are now revealed, which they did not so par­ticularly and distinctly apprehend; but yet so as that in the general they [Page 131] agreed with us in the faith of a Mes­siah. Some (in Lombard) are bold Ʋbi prius. to name particulars, as Christs Birth, Death, and Resurrection; and Aqui­nas Ʋbi prius. concludeth for the necessity of explicit believing of his Incarnation in all times, because it was the means of salvation; which reason will hold also for the necessity of belief of his Death and Resurrection. For my part, I dare not be over-confident to determine for particulars, but that in general, that all that were saved then and always, were saved by faith in a Messiah and Saviour.

Nor this with such an implicit faith as Lombard speaks of, viz. in believing what their Majors or Go­vernours believed, quibus fidem suam committebant, to whom they com­mitted their faith, and pinned it on their sleeve, to which purpose they ridiculously apply that in Job, Boves Cap. 1. 14. arabant, & asinae pascebantur juxta eos, too Collier-like, or rather Asse­like a faith for them that are made wise to salvation.

Much less may we grant, that they knew more of Christ then the very Heathens did, in whom there [Page 132] was not so much as an implicit faith of a Saviour in any tolerable con­struction. See Pri­deaux, ubi prius. At best were but Deists, (as I may so call them) i. e. that af­ter their woful manner worshipped a God without any true knowledge of a Redeemer, indeed were without God, and without hope, as well as strangers from the Common-wealth of Israel, Coloss. 2. 12.

Of which number Cornelius was not, as they would have him, and accordingly bring him in frequently in their writings, as an instance of an Heathen, who yet feared God, and and whose alms and prayers (and ther­fore Acts 10. 2. 4. Lombard, ubi prius. Austin de praedest. c. 7 Gregor. Hom. 19. in Ezek. Aquin. 3. in parte tertia, q. 69 art. 4. his person) were accepted by God. For he was a Proselyte, and living among the Jews, had the same faith of a Messiah, that they had. Believed that he was to come, but was at first ignorant that Jesus Christ was he, and so that he was come; to certifie him whereof, Peter was by God sent unto him. And thus much for their Plea taken from the Jews, and others before Christ; The last is from

Infants,

Or the children of Christians dy­dying [Page 133] Infants, and others that are di­stracted, or were deaf and blind from the womb; and so without this pos­sibility of having Christ so revealed to them, as for them by faith to lay hold on him, and yet who dare say, that none of them have been, are, or shall be saved by him? Especially the children of believing parents dy­ing in their infancy, whom the Scri­pture giveth us better hopes of. And therefore as these are saved Christo satisfaciente non recepto, so why might not the Heathens also be sine Christo Christiani, (as he calleth them) or if they had not Christ revealed to them in an extraordinary way, and faith infused into them, yet why might it not be by his own power and Spirit, imputing and applying the merits of a Saviour unto them, although N. Calver­well of the light of Nature. they wanted an hand of faith to lay hold on him. For although wheresoever Christ is offered and displayed, there iudeed is necessarily required the mutu­all and reciprocall act of the creature to embrace and entertain him; yet where he is not at all, or not clearly made known, even there God according to his distinguishing goodnesse (if he [Page 134] will) can accept of some for his sake, which is but a kinde of preventing and anticipating love, as all the love of God is, and in his infinite wisdome can find out several ways of saving such by the pleonasme of his love in Jesus Christ. So that what in an extra­ordinary way may be granted to In­fants, for want of age, or to distra­cted ones for the want of reason, the like may seem may justly be indulged to Heathens, invincibly ignorant of a Saviour, for want of means to ma­nifest him unto them.

Answ. To which I answer, that indeed I find Zuinglius putting these together, and making their case a­like, which yet is much different: For,

1. It cannot rationally be said, that there was an equall invincibility of ignorance in those Heathens, to that which is in Infants and distracted persons, which want the use of rea­son, which they had; and there­fore might have made more use of it then they did; and therefore their sin was more wilful, and so made them more obnoxious to Gods wrath, which therefore these Infants, &c. as [Page 135] less guilty, may in reason better e­scape.

2. How God worketh in, or deal­eth with elect Infants, which dye in their infancy (for any thing that I have found) the Scripture speaks not so much, or so evidently, as for me (or it may be for any) to make any clear or firm determination of it. But yet so much as that we have thence ground to believe, that they being in the Covenant, they have the bene­fit of it, Acts 3. 25. Gen. 17. 7.

Whether God may not work and act faith in them then, (as he made Iohn Baptist leap in the womb) which Beza, and others of our Divines de­ny, Luke. Luther in Gal. 3. Kemnit. in Sess. 7. Concil. Trident. and others are not unwilling to grant, I dare not peremptorily de­termine. Yet this I may say, that he acteth in the souls of Believers in articulo mortis, when some of them are as little able to put forth an act of reason, as they were in articulo nativitatis. But the Scripture (for any thing that I know) speaks not of this, and therefore I forbear to speak any thing of it. Only (as I said) it giveth us ground to believe, that they being in the Covenant may [Page 136] be so wrapt up in it, as also to be wrapt up in the bundle of life, and did it give us but as good hopes of the Heathens (of whom it rather speaks very sadly) as it doth of such Infants, I should be as forward as a­ny to perswade my self and others, that they were in a hopeful condi­tion.

For such infants, suppose they have not actual faith, so as to exert it, yet they may have it infused in the habit, they are born in the Church, and in the Covenant, and what the faith of the Church, and of their believing parents may avail them, I do not now particularly en­quire into! The Heathens (I am sure) came short of them in these advantages, nor will the pity or pie­ty of the Saints, or their Tutela­ry Angels (to which Collius hath re­course, as to an Anchora sacra, for De anima­bus Pagan. lib. 2. ca. 14 their safety) save them from a wrack, which he thinks they may, although they did not pray to them: This difference between them, and chil­dren of believing Christians, is evi­dent, that these by virtue of the Co­venant they are in may and ought [Page 137] to be baptized, which no Heathen till he professe his faith, can lay any claim to, no more then till he be­lieve, he can to the Covenant. And if God did not vouchsafe him suffi­cient means of salvation, it is a mis­giving sign, and ground of fear, that in his just Judgement, he let him fall short of salvation, which both by his original and actual guilt he had justly forfeited.

And whereas mention was made of an anticipating and preventing grace of God, by which without faeith he might be saved; I conceive and believe that it is abundant anticipa­ting and preventing grace, when ei­ther in Him or in any, God beginneth and worketh faith to lay hold on Christ. But such a preventing grace as to accept us for Christs sake with­out faith in Christ, the Scripture men­tioneth not, is a new notion of a young Divine, which without bet­ter proof must not command our be­lief, or impose upon our credulity.

And the like I may say of imputing Christs righteousnesse and satisfaction to them without their receiving of it, and him by faith. For it is that which [Page 138] the Scripture owneth not. It ma­keth account that it is indulgence e­nough to impute Christs merits to us, in and upon our taking hold of him by faith, which is therefore said to be imputed to us for righteousnesse, Rom. 4, 5. 22.

And whereas it was said, that God could do it if he would, we do not dispute of his extraordinary or absolute power, and what by it he can do; but what in the dispensation of grace he doth, and declareth in Scri­pture he will doe. And as for that, although he is able to doe more then we can think, yet his will must not Eph. 3. 20 be measured by our thoughts, nor may we pitch upon ways of salvation of our own devising; for what rare contrivances here would self-love and a luxuriant phansie make? But must hold to what he in his word hath re­vealed, to be his own way, which in the matters, as of his worship, so of his free grace, he will have the liberty of making the choice and ap­pointment of.

And therefore in the last place, for that Pleonasme of love, by which this way (it was said) they might [Page 139] be saved. I, with Paul, thankfully acknowledge not only a Pleonasme, but even an hyper-pleonasme of love as the Apostles word is [...], 1 Tim. 1. 14. but I pray read on, and see what immediately fol­loweth there in the very same sen­tence, where it is added, [...], it is in Christ Jesus with faith and love; but to extend it to them (especially in this way) that were wholly strangers to Christ, never knew him, never be­lieved in him, or loved him saving­ly, and above all, (whatever Collius weakly dispute's to the contrary) is a Pleonasme indeed of a sparkling wit and pen, according to Quinti­lians description of a Pleonasme. Qui Lib. 1. cap. 15, 16, 17. fit, quoties verbis supervacuis oneratur Oratio; a neat expression, and a piece of a strong line, but no solid Divini­ty, w ^ch in the Text telleth us, that be­sides or without Christ, we must look for no salvation. Which therefore

1. As before, should teach us with an holy and awful trembling and re­verence to adore Gods holy counsels and righteous dispensations towards those Heathens, which (by what [Page 140] hath been said) appear to be in a very doubtful and dangerous condi­tion, which though to us may seem severe, yet take we heed of blasphe­ming them for being unjust, lest God at the last clear his righteousness in our confusion. His Justice is as infi­nite and incomprehensible as his Mercy; and therefore we who easily grant that his mercy is more then we can comprehend, shall then as plain­ly be made to see, that his Justice is more then we can fathome, which yet because we cannot now compre­hend, we too presumptuously take the boldness to implead and blas­pheme; to be sure God will be cleared Psal. 51. 4. when he is judged, & therefore we had need take heed that we be not con­demned when God shall at last come to judge us, as for other matters, so for those hard speeches, which some Jude v. 15 have spoken against him, and those horrid imputations which they not more frequently then boldly load his decrees and proceedings in this kinde with, which although they blaspheme as none of his, yet should they at last prove indeed to be so (as many as gracious and able as them­selves [Page 141] judge they are) such a questi­on as you read, 2 Kings 19. 22. will not be then to be answered, or not without confusion when God shall ask, Whom hast thou reproached and blasphemed, and against whom hast thou exalted thy voice, and lifted up thine eyes on high? if with him, thy conscience shall then be enforced to make that answer there following, even against the holy One of Israel.

Such I say, therefore had need be more wary, and forbear such horrid expressions and imputations, lest their present confidence do not hap­pily, or rather most unhappily end in confusion.

2. This should rather teach us with all humble thankfulness to ad­mire Gods distinguishing mercy to us under the Gospel, who by the re­velation of it hath removed those difficulties which made their estate (at the best) so extreamly doubt­ful.

Hath so ordered that we should be born and live, neither in the mid­night of Heathenisme, where no light of salvation by Christ shined, nor in [Page 142] the twy-light of the Law, under whose veils this saving light appeared so obscurely.

Hath not suffered us to die Infants, but hath let us live till we could put forth acts of Reason, that so also we might act faith in a revealed Savi­our.

Hath not bereaved us of the use of of our Beason, as in those distracted ones instanced in, or of our Senses, as those who are born deaf and blind, &c. but that we may read the Scri­ptures, hear the Gospel preached, and know the mysteries of our salvati­on.

3. Which therefore should be our serious care and endeavour so to im­prove these blessed helps and advan­tages in laying hold on Christ by faith thus revealed, and in working out our salvation by him purchased, that as we are the children of the light, so we Ephes. 5. 8 Matth. 11. 20. to 25. Heb. 2. 3. may walk as such, lest our condition prove far worse then the Heathen [...], whilest we so manifestly neglect so great salvation, concealed from them, but openly manifested to us; for which with the Psalmist, let us hum­bly Psal. 147. 12. [Page 143] and heartily bless the Lord, and so let the last word of his Psal [...] be the last of this Discourse. Halelu­jah. Ps. 147. 20

Halelujah, Salvation, glory, and honour, and Rev. 19. 1. 2. Ver. 3, 4. power unto the Lord our God, for true and righteous are his judgements. Halelujah, Amen, Halelujah.