02.02.02. Chapter 2

CHAPTER 2 Contains Answers to Particular Arguments in Favour of the Universal Extent of the Death of CHRIST THIS ingenious Gentleman delivers it as his Opinion, that there is such a Thing as a Sufficiency of Pardon, Grace and Happiness, provided for all Mankind by Jesus Christ: And that ‘tis left to their NATURAL Powers under COMMON Helps to accept or refuse it. To support which he proposes the Considerations, or Arguments following.

Consid. 1. It is very hard to vindicate the Sincerity of the Blessed God, or his Son, in their universal Offers of Grace and Salvation to Men, and their fending Ministers with such Messages and Invitations to accept of Mercy, if there be not such a conditional Pardon and Salvation provided for them. (224.)

Answ. 1, Either this Tender of Grace and Salvation is universal, or it is not, it is supposed and asserted to be universal, if so, then this Offer is made to every individual of Mankind without Exception. This we know is not true in Fact, for a great Part of the World were never informed of this Saviour and this Salvation, the Argument is therefore most: evidently defective; what because some Men have an Offer of Christ: and Salvation, doth it thence follow, that he is provided as a Saviour for the whole World? What because some Men are invited to accept of a Redeemer, is this a necessary Consequence of such an Invitation, that a conditional Provision of Happiness is made for every Man, for such as receive no Intimation that there is such a Person as Christ, or such a Salvation? This Argument is so manifestly weak and inconclusive, that I should but impose on the Understanding and Patience of the Reader, to enlarge on the Impropriety of it,

2. Since a full Satisfaction is made to the Law and Justice of God, for the Sins of all those for whom Christ suffered, (which I hope has been clearly proved in the first Part,) it would be unsure to enjoyn any Conditions on those Persons, which would render their Pardon and Salvation precarious; and for Non-performance of those Conditions, inflict the Punishment demerited by their Sins on them: This would be doing, an irreparable Injury to a Saviour, who underwent that Punishment in their Stead, to which they were exposed by their Guilt.

3. It is in the Power of Men to embrace this Tender of Christ and Salvation, or it is not: If it is not in the Power of Men to accept this Offer, then either God will give them Ability to embrace it, or he will not: To say that Men have Power of themselves to accept this gracious Tender, would entirely let aside the Necessity of a supernatural Influence on their Minds, in Order to Regeneration. If it is not allowed that God will give Ability to Men, to embrace this Offer, perhaps it may be very difficult to vindicate, the Wisdom, and Sincerity of God, in making such an Offer to them: And if it should be granted that God gives to Men sufficient Power, to accept this gracious Tender; as this Author seems to think, and which he expresses by COMMON Helps; then either these Common Helps, take away the Heart of Stone, and give an Heart of Flesh: Either they implant Divine Principles, in the Souls of Men, such as Faith, Love to God, etc. or they do not: If they do, then it must be allowed, that all to whom this Tender of Grace and Salvation is made are really regenerated, and truly believe in Christ, which we are certain all Men. who hear the Gospel do not: If these COMMON Helps are sufficient to enable Sinners, to accept the Offer, though no such heavenly Principles are infused into them, then it necessarily follows, that such as are in the Flesh, i.e. an unregenerate State, may please God, which we really thought they could not, because, the Apostle expressly affirms, they cannot: If these COMMON Helps are insufficient, to enable Men, to embrace this Offer, then the Rhetorick of our Author, may be turned upon himself, and he may find it no easy Matter, to vindicate the Sincerity of God, in offering Christ, and Salvation, to Men, and at the same Time, deny them sufficient Ability to accept the Offers he makes.

4. If by this Tender of Christ, and Grace, and Salvation, be intended a proposing of him for Acceptance, to all such, as are willing to receive him, so far as I am able to discern it may be granted, without any Prejudice to the distinguishing Grace of God, or Danger of extolling the Power of the Creature, and without affording the least Support to the Opinion of a conditional Provision of Salvation design’d for all Men.

For,

1. This suggests not that God has provided Salvation for all Men, and that it is his Desire, and Intention that everyone who hears the Gospel should enjoy Happiness.

2. But it supposes that those Persons to whom such a Proposal of Christ: for Acceptance is made, have Desires after him, and Salvation by him, upon a Conviction of their miserable Condition by Nature, and a Sense of his Suitableness and Ability as a Saviour:

Now it is certain, that all such may lay hold on a Redeemer, for he is held forth to them in the Gospel to that End. Whosoever will, may take the Water of Life freely (Revelation 12:17.).

3. It imports not, that those may have Christ and Salvation who are Enemies to him, or who have no Conviction of the Necessity of an Interest in him. Well then, if to offer Christ, and Grace, and Salvation, be only a Declaration, that all who have Desires of being saved by him, may freely take him, and all his Benefits, and no more; there is nothing in this, which countenances the Opinion of a conditional Scheme of Salvation designed of God for all Men for it is a Call and Invitation to Men, not merely as Sinners; but as sinful Creatures convinced of their Misery, to lay hold on Christ for Salvation.

4. Men are not called or invited to this, as righteous, i.e. in their own Apprehensions; but as Sinners, i.e. as sensible of their Sins and Sinfulness. So that the Offer of Christ, or Proposal of him for Acceptance, is not made to Men, as Men, or to Sinners, merely as Sinners; but it is made to them as convinced, thirsting, hungring Sinners after Christ, and his Righteousness, and his Salvation, which is not incontinent with the discriminating Favour of God; but is a clear Proof of it. It supposes not a Power for spiritual Acts in unregernerate Men, nor affords any Support to the Doctrine of a conditional Provision of Salvation for all Mankind.

5. Though Christ is not offered, or proposed for Acceptance to the Elect, as such, yet they are the, only Persons to whom he is held forth in the Gospel for Acceptance: Because they only have Desires after him. He is proposed to them as Persons seeing their Need of him, which, though it is not a Proposal of him as a Saviour to them, considered in the Character of the Elect; but as Sinners sensible of their Guilt, Danger, and Misery, this Proposal can be made to such only who are Objects of Election: Unless it may be proved, that the Non-elect see their Need of Christ and his Salvation. The Proof of which would exceed all my Expectation.

6. If an Offer, or Proposal of Christ for Acceptance is made to Sinners, merely as Sinners, whether sensible, or insensible of their lost Condition, I would ask, if it is the Will and Design of God, that they should accept of him as a Saviour? If it he said, that such is the Will and Design of God; then it must be allowed, that he is disappointed of his Purpose in making this Proposal; with respect to the far greater Number of those to whom the Offer is made: Which seems to me evidently inconsistent with the Perfections of God. And if it is not his Desire and Intention, that Men should accept this Tender of Christ, to what End is such an Offer of the blessed Jesus made? Again, if it is the Purpose of God, that Men should embrace the Proposal, then (as was argued above) either they have a Power to accept the Offer, or they have not. If they have, then they may believe of themselves, and Faith is not the Gift of God, as we have always thought it to be, because the Apostle expressly affirms it is. If they have not such a Power, either God will communicate to them an Ability for it, or he will not. If he will, then they shall certainly believe, for that Ability is the Grace of Faith, wrought by divine Power in the Hearts of Men. If he will not, then he must be supposed to make an Offer and design the Acceptance of it, which he knows is a Thing impossible, because he grants not to Men a Sufficiency of Strength to embrace that Offer.

Hence we may plainly see, that a general Tender of Christ, and Grace, and Salvation cannot be made to all who hear the Gospel, much less is such a Tender afforded to those who am Strangers to the Gospel, and are without Hope and without God in the World. This Argument therefore in Favour of universal Grace, and a conditional Salvation provided for all Mankind, how much soever it is boasted of, fails of proving the Universality of divine Grace, and of a conditional Provision of Salvation, for every Man without Exception.

5. I will add one Thing more here, (though to some, perhaps, it may seem unnecessary) which is, That when I say, that an Offer or Proposal of Christ: for Acceptance is made in the Gospel to Sinners sensible of their Misery, and who are seeking after Salvation, I do not intend a BARE Offer, though I apprehend an Offer is included; but a gracious Declaration, that God has provided Christ as a Saviour for such Persons, as they are, that he is given to them, and that it is a Duty incumbent on them to thankfully receive him as God’s free Gift.

6. With respect to divine Calls, Invitations, and Exhortations, we may observe: They either relate to Men concerned about their eternal Interests, and who are under a Work of Grace: Or they refer to Men, who are not the Subjects of such a good Work, only the latter come under Consideration here. And, I. Men are called upon to repent, (1.) Of all Sin, i.e. of their sinful Behaviour in general, thus in Acts 17:31. (2.) Of some particular Evil, so in Acts 4:19. The Murderers of Christ are required to repent of that Wickedness, in Order to escaping those dreadful Judgments; to which that horrid Act, and their inveterate Opposition to the Gospel and Interest of Christ expos’d them. Repentance or Sorrow for Sin, as it seems to me, would have been the Duty of sinful Creatures, in Case no Provision had been made for their Recovery, and will eternally remain to be the Duty of those, on whom deferred Punishment will be inflicted, tho’ not Repentance of such a Nature, as attends or flows from an Act of Faith in Christ; and therefore unregenerate Persons are exhorted to the Exercise of Sorrow for Sin in the Word of God. (3.) Unrenewed Men are called upon, to submit to the evangelical Revelation, and to use those Talents which they are furnished with in the Advancement of Christ’s Interest, Matthew 20:16. But none of there Things prove that there is a conditional Provision of Salvation made for all Men.

Consider. 2. It is very hard to defend the Sincerity of the Spirit of God in awakening the Consciences of these Persons, sometimes, who are not elected, and stirring them up, to think of receiving the Salvation of Christ, if there be no such Salvation conditionally provided for them to receive. (P. 227.)

Answ. 1. That Men at some Seasons may have terrifying Apprehensions of Sin, and its Consequences; that they may take some Pleasure in a general Idea of Salvation which the Gospel reveals; and that they may break off their sinful Courses, are all granted; but, that there are Effects of a real and positive Work of the Spirit upon their Hearts, wants Proof; these Effects are no other, than, what may be produced by the natural Conscience, accusing of Sin, and assisted by the external Revelation of the Will of God.

2. It is not to be thought that the holy Spirit, who is an infinitely wise Agent, ever operates in such a Manner, as will certainly be ineffectual to attain his End, in his Operations, which this Consideration necessarily supposes him to do; for it allows not, that he infuses Principles of divine Life in the Heart; in order to spiritual Acts; but it takes it for granted, that the holy Spirit excites Men to act, without giving Life, a Principle of Action; that he stirs Men up to bring forth good Fruit, without making them good Trees, which if our Lord is right, they cannot do; and therefore we conclude that there are no such Excitations, Impulses, or Influences of the Spirit, in or upon dead Sinners. Excitations to act, without giving Ability for Action, as it seems to us, will be eternally vain, and fruitless.

Consid. 3. It is equally difficult to vindicate the Equity of God, as the Judge of all Men, in condemning Unbelievers, and punishing them eternally for not accepting the Offers of Pardon, if there was not so much as a conditional Pardon provided for them. (P. 228.)

Answ. 1. It will be very difficult indeed, to vindicate the Equity of God, in damning Men for not believing in Christ, who never heard that such a Saviour appeared in the World; which if not admitted will enervate the Force of this Argument. Sure this Gentleman can’t think it a forcible Way of Reasoning, to say some Men will be punished for not accepting the Offers of Pardon, to whom the Gospel has been preached, and therefore a conditional Provision of Salvation is made for every Man without Exception: For such as receive no Intimation of this conditional Provision, and of Consequence Faith in Christ, cannot be expected of them. Whatever Weight there may be in this Argument, it can only extend to such a Part of Mankind, as are furnished with a Revelation of Christ, which a great, if not the greater Number of Men are not.

2. The Law is an accidental Cause or Occasion of Sin in Men, the Blame of which is not to be imputed to the Law; but it is wholly chargeable on the depraved Lusts of Men, which are irritated by the Prohibition of Sin in the Law, and therefore break out with the greater Violence. This as it heightens their Guilt, it will increase their Punishment, and the Equity of the Divine Lawgiver, is very easy of Vindication, in the Infliction of that heavier Penalty.

3. Thus the Gospel may be an accidental Occasion of Sin to Men, hence says Christ, I came not to fend Peace on the Earth, but a Sword, and elsewhere, to send a Fire, and what will I if it be already kindled. The Gospel is not chargeable with the Fault, but the Obstinacy and Prejudice of Men: Their Opposition to the Gospel must one Day be accounted for, and a Disbelief of its greatest Mysteries, will, I doubt not, expose them to very severe Penalty; because though those Mysteries are above human Comprehension, and their Nature is inexplicable; the Revelation of them, is so very clear, explicite, and full, that if Men would but admit of the obvious and natural Interpretation of the Language of Scripture, they could not refuse an Assent to those mysterious Doctrines, as divine Principles. And therefore the Punishment of those who never heard the Gospel, will be more tolerable, than such shall suffer who are Adversaries to evangelical Truths.

4. All unregenerate Men will be eternally damned; but that the Want of Regeneration, will be the Cause of their Condemnation, seems to me a most harsh and severe Idea. I cannot tell how to think, that God will punish Men eternally, because they have not heavenly Principles infused into them, the Infusion of which is a Work proper to God. If Men are not damned, because they are not regenerate, they are not condemned and punished for the Want of that Faith which is peculiar to Persons regenerated. If Men are eternally damned for the Want of that Faith, it must: be either for Want of the Habit, or of the Act if for Want of the Habit, then God damns Men, because they are destitute of that, which he ALONE can give to and create in them. Again, if Men are damned for Want of the Act of Faith, they are eternally condemned and punished, because they have not put forth a supernatural Act, for such is that Faith in Christ:, which is proper to the Regenerate, as Dr. Goodwin very fully and judiciously provesf35. This seems to me an Idea, not consistent with, either the Goodness, or Justice of God, and therefore I humbly apprehend it is not to be admitted, It is one Thing, to say that Punishment will certainly be inflicted on such as believe not, and another, that it is the Want of Faith, which demerits that Punishment. The Sense of those Words in John 3:18, brought to support this severe Opinion, is now to be enquired into. He that believeth on him, is not condemned, but be that believeth not is condemned already, because he hath not believed on the Name of the only begotten Son of God.

1. It is not the Execution, but the Threatening of Punishment, which is intended in the Text.

2. Believers are not under the Law, as a Covenant of Works, to them therefore there is no Condemnation, or Threatening of Wrath and Punishment.

3. Unbelievers are under the Law, whether Elect, Non-elect, and are subject to the Threatnings of it.

4. Hence it follows, that the Want of Faith, is the Cause of Men’s lying under the sentential Curse and Condemnation of the Law; this is expressed by the Particle ALREADY, in which lies the Emphasis of the Words: But from this, it is not to be apprehended, that the Want of Faith demerits the Punishment threatened.

Consid. 3. It is very hard to suppose, that when the Word of God by the general Commands, Promises, Threatnings given to all Men what soever, and often repeated therein, represents Mankind as in a State of Probation, and in the Way to eternal Rewards, or eternal Punishments, according to their Behaviour in this Life: I say ‘tis hard to suppose all this to be no real and just Representation, but a mere Amusement. (Page 230, 231.)

Answ. 1. These Things are either true of Men universally, or of some only, if they are not true of all Men, it is not to be inferred from those Things, that all Men are in a State of Probation: But we are sure that such to whom no Revelation is afforded, are not commanded to believe in Christ, and that no divine Promises are given to them: And therefore should it be granted that these Things are the fullest Proof of such being in a State of Trial, to whom the Gospel is preached, they afford no Proof at all, that those to whom it is not revealed, are also in a State of Probation. That which is universal, may be said of Particulars, because Particulars are included in what is universal; but that which is particular and limited to some, cannot truly be expressed of all.

2. If it is Fact that those who hear the Gospel are in a State of Probation, then they are under a Law or Covenant of Works, and will be rewarded or punished hereafter, according as they obey, or disobey that Law. If this is affirmed, as it is plainly supposed and suggested in this Argument, then I would beg leave to put the following Queries. Is this Law perfect, or is all Sin forbid by it? Then none can keep it and obtain Life by it: For there is not a just Man who lives and sinneth not. Is the Law imperfect and doth it allow of Evil in any Instance? To assert this is rank Antinomianism. Will the divine Legislator justify Men, for an imperfect Observation of a perfect Law? Then God must be supposed to account them righteous, who are not so, and his Judgment will not be found according to Truth. Is an imperfect Obedience accepted of God, as if perfect, and doth God reward his Creatures for such an Obedience? Then it follows, That that Obedience, which subjects to Punishment, because it is defective, entitles to a Reward: These Things may be allowed to be true when flagrant Contradictions are so. Are those Works or Conditions, which this Law requires, in the Power of Men? If so then Salvation may be of Works, which the Apostles deny more than once. If there Conditions are not in the Power of Men, either God will afford to them Grace sufficient, to enable them to perform them, or he will not; If he will, then he regenerates all Men, of whom the fulfilling those Conditions is expected; for no Man can believe, and repent truly, without the Graces of Faith and Repentance. If he will not, then Men are put into such a State of Trial, as renders their Salvation impossible. Is it just to punish Christ for the Sins of Men, and enjoy in Conditions on them, which render their Impunity, not to say precarious, but their Punishment inevitable? Thus it must be, since God wilt not regenerate them, for without the Infusion of divine Life or gracious Habits, Men are no more able to believe and obey God, in a spiritual Manner, than to keep his perfect Law. For without Faith it is impossible to please God: and they who are in the Flesh, i.e. who are in an unregenerate State cannot please God. The eternal Damnation therefore of all such, whom God is not pleased to create in Christ Jesus unto good Works is unavoidable. Let the Gentleman solve this Difficulty, when he is at leisure, if he pleases, and if he is able to do it, it is what may be justly expected of him. The ingenious Author apprehends, that if a conditional Provision (at least) of Salvation, is not made for the Non-elect, they are in the same State with Devils, for whom no Saviour was provided, and whom God has not treated in a Way of Precept, Promise and Threatening. But he is greatly mistaken: Christ was not provided as a Saviour, for such as eternally perish; he is not a Saviour to those, who are not saved. Besides there are many Millions of Men, whom God has not treated in a Way of Precept, Promise and Threatening, are they also in a State of Tryal, and is it expected of them, who never heard a Syllable of Christ, that they should believe in him, in Order to Salvation? Again, God commands Men (such to whom a Revelation is afforded) to be holy, and threatens to punish them for Sin: But that he promises to pardon, and save all who hear the Gospel, if they will with such Helps, as he is pleased to afford to them, repent and believe in Christ, as yet wants Proof: Notwithstanding they are not in such a State as the Devils are: For Judgment is not at present executed upon them, eternal Punishment is threatened, but it is not inflicted: This is a great Favour, and is so esteemed by those, who know the pungent Grief, which arises from a Sense of Guilt, and of the Wrath of God. Moreover Men enjoy many Mercies, for the Support, Convenience, and innocent Amusement of Life; whereas the Apostate Spirits have nothing to alleviate their Grief, or abate the Weight of their Sufferings. Farther no Man has any just Occasion to be discouraged, though Salvation is limited to the Elect of God. Men may be considered, either as concerned, or unconcerned about their future Welfare. Those who are unconcerned about their eternal Interest, as it seems to me, have no Right, to the least

Degree of that Consolation, which the Gospel provides. As for such who are serious, and disposed to enquire into Things, which relate to their eternal Peace; this Doctrine contains nothing in it of a discouraging Nature to them; except it be that God promises to bear the Desires of the humble, and that such, who upon a Conviction of their lost Condition by Nature, and a View of Christ’s Ability as a Saviour, seek for Salvation by and through him, shall receive what they apply to him for: I say they have no Reason to be dejected, except it is, that God hath promised to save such Persons as they are, and will infallibly make good his Promises to them. And one would Imagine, that there is not any thing of a discouraging Nature in this. But this is a Point I shall have Occasion to consider hereafter; and therefore say the less of it now.

Consid. 5. This seems to be a fair and easy Way to answer several of those Texts of Scripture, which represent God as the Saviour of all Men. Some of those Scriptures the learned Gentleman quotes, one of them is by Mistake wrongly cited; it is 1 Timothy 2:6. Who gave himself a Ransom for all: Not for all Men as this Author reads it; nor is the Term Man in the Greek, in Hebrews 2:9. as is above observed. After the Quotation of those Texts, he proceeds thus: I grant indeed that many of these Scriptures, may have a pretty sufficient Answer given to them, by the Art of Criticism, but there are some Few of those Scriptures, and of their parallel Places, which can never be so well explained; but by supposing that the Death of Christ, has such an all-sufficient and overflowing Merit in it, as to provide a sufficient conditional Pardon, and conditional Salvation for the Non-elect, while it also provides absolute, effectual, and certain Pardon, and Salvation for those whom God has elected. (P. 231, 232.)

Answ. 1. This Gentleman seems not to disapprove of what he calls the Art of Criticism, used in explaining those Texts, and if not, I should think he must: allow, that those critical Explanations are just and proper.

2. We should have been obliged to this learned Author, if he had pointed out to us, which of those Scriptures in his Opinion, will admit of sufficient Answers, and which he thinks will not. This would have been of some Moment in the Affair under Debate.

3. As he hath not thought proper to do this, which if he had, it may be I might have apprehended otherwise, I am firmly of Opinion, that every Text brought to support the Doctrine of the universal Extent of Christ’s Death, will admit of Answers just and altogether sufficient. And I shall consider them, in the Order they are presented by Limborch on this Subject. But before I do this, it may not be improper, to attend to the sixth Consideration or Argument advanced by this ingenious Person, in Favour of the universal Extent of the Death of Christ, and of a conditional Provision of Salvation made for every Man without Exception. It is this,

Consid. 6. That all Mankind have some conditional Salvation provided for them, and some real Grace and Pardon offered to them by a new Covenant, appears from this, that all Men, both wicked and righteous, or just and unjust, shall be railed from the Dead, to give an Account of Things done in the Body, whether good or evil, and to receive Rewards or Punishments in their Body, as well as in their Souls, according to the Improvement or Misimprovement of the Dispensations under, which they have lived. — Now a Resurrection is by no Means provided by the Law of Innocency or Covenant of Works: That only threatens Death for sin, without the least Hint or Thought of the Body’s rising again. This Doctrine of the Resurrection therefore seems to be the Effect of the overflowing Merit of Christ. (P. 238, 239.)

Answ. 1. The Purport of the Threatening in the Law, is to be interpreted by the Punishment, which is inflicted on Sinners: Since therefore God raises the Bodies of ungodly Men, and punishes them in their Body, as well in their Souls; it may justly be concluded, that the Infliction of such Punishment, was intended in the divine Threatening: For it can’t reasonably be thought, that God exceeds in the Penalty he inflicts on Sinners, the true Meaning of his Threatening in the Law.

2. Either that Threatening extends to the whole Persons of Men, in each constituent Part of their Nature, or to one Part of Men only. That the Threatening affects the Body as well as the Soul is evident; because the Body dies and returns to Dust. Now the Death threatened not only included in it the first, but also the second Death; and therefore as that Threatning respected the entire Person of Man, the Body, as well as the Soul, it seems to follow, that his Body, in Union with his Soul, was to suffer the second Death, or endless Punishment, which necessarily supposes its Resurrection from the Dead. The Law of Innocency therefore provides for the Resurrection of the Body, and the Resurrection of Men; even the Resurrection of the Saints is not founded in the Mediation and Merit of Christ. The Death of Christ is not the Cause of Believers merely rising again, or their Resurrection is not to be attributed to his dying for them; tho’ their Resurrection to a State of Happiness is an Effect thereof.

3. If the Resurrection of Men is owing to the Mediation of Christ, as this ingenious Author apprehends, and if they will be rewarded or condemned, according as they embrace or reject Pardon and Grace offered to them in the Gospel: Then either the Offer is made to all Men, or to some only, if there are any to whom no Tender of Pardon and Salvation is afforded, that cannot be a Reason of their Resurrection; nor can this Covenant or new Law, be a Rule of Procedure in Judgment with them: Unless it may be thought, that Men will be judged and condemned by a Law, of which they received no Notice. This is so manifestly absurd, that but very few, I am persuaded, will ever assent to it.

4. That there are a very considerable Part of Mankind, who know nothing, or have Means of knowing any thing of the Gospel, is too evident to admit of the least Dispute. Shall they be condemned because they receive not that Pardon and Grace, a Tender of which is not afforded to them? This is with me, a most difficult Thing to be believed.

5. I am therefore of the same Opinion with the Apostle Paul, who was a much better Judge in there Things, than is this Gentleman, though a learned and ingenious Person, that some there are without Law, (Romans 2:13.) i.e. a divine Revelation, and that they will perish without Law, i.e. the Law as it is revealed in the Word of God, wilt not be the Rule of proceeding towards them in Judgment: And that as many as have sinned in the Law, or under the Advantage of a clearer Discovery of the Law in the divine Word, shall be judged by the Law, as so revealed to them.

6. The Gospel was not revealed to all Mankind, in Adam their first Father, to him it was revealed indeed; but he did not personally convey the Knowledge of it to any of his Descendants, who were born after his Decease: And it is pretty evident, that his Posterity very soon lost all Notices they had received of it. Nor did Noah preach the Gospel to all the World, it cannot be supposed he did, to all the Inhabitants of the Earth who lived before the Flood, nor could he after it, his Posterity quickly lost all Knowledge of it, and sunk into abominable Idolatry.

7. May not therefore a great Part of Mankind, at the last Day, upon this Principle, object to their Judge; that they are try’d and condemn’d by a Law, of which they never had the least Knowledge, and in their Circumstances could not possibly have any Acquaintance with it: That this Law indeed provides a severer Punishment, but no Advantage, for never was any Tender of Pardon and Grace afforded to them. If such an Opinion as this is calculated to vindicate the Equity of God the Judge of all Men, I confess I have no Notion what Equity is. A feebler and more improper Argument in Favour of a conditional Provision of Salvation for all Mankind, than is this, cannot readily be formed, as I apprehend.