§. XXV.
Arg.To whom the Gospel, the Power of God unto Salvation, is manifest, they may be saved, whatever outward Knowledge they want:
But this Gospel is preached in every Creature; in which is certainly comprehended many that have not the outward Knowledge:
Therefore of those many may be saved.
But to those Arguments, by which it hath been proved, That all Men have a Measure of saving Grace, I shall add one, and that very observable, not yet mentioned, viz. that excellent Saying of the Apostle Paul to Titus, Chap. ii. Ver. 11. The Grace of God, that brings Salvation, hath appeared to all Men; teaching us, That denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly, in this present World: Than which there can be nothing more clear, it comprehending both the Parts of the Controversy. First, It testifies that it is no natural Principle or Light, but saith plainly, It brings Salvation. Secondly, It says not, that it hath appeared to a few, but unto all Men. The saving Grace of God teacheth the whole Duty of Man.The Fruit of it declares also how efficacious it is, seeing it comprehends the whole Duty of Man: It both teacheth us, first, to forsake Evil, to deny Ungodliness and worldly Lusts; and then it teacheth us our whole Duty. First, to live Soberly; that comprehends Temperance, Chastity, Meekness, and those Things that relate unto a Man’s self. Secondly, Righteously; that comprehends Equity, Justice, and Honesty, and those Things which relate to our Neighbours. And lastly, Godly; which comprehends Piety, Faithfulness, and Devotion, which are the Duties relating to God. So then there is nothing required of Man, or is needful to Man, which this Grace teacheth not. Yet I have heard a public Preacher (one of those that are accounted zealous Men) to evade the Strength of this Text, deny this Grace to be saving, and say, It was only intended of common Favours and Graces, such as is the Heat of the Fire, and outward Light of the Sun. Such is the Darkness and Ignorance of those that oppose the Truth; whereas the Text saith expresly, that it is saving. The Absurdities of our Adversaries Comment upon the Word All, denying Grace to be saving. Tit. 2. 11.Others, that cannot deny but it is saving, alledge, This [All] comprehends not every Individual, but only all Kinds: But is a bare Negation sufficient to overturn the Strength of a positive Assertion? If the Scriptures may be so abused, what so absurd, as may not be pleaded for from them? Or what so manifest, as may not be denied? But we have no Reason to be staggered by their denying, so long as our Faith is found in express Terms of Scripture; they may as well seek to persuade us, that we do not intend that which we affirm (though we know the Contrary) as make us believe, that when the Apostle speaks forth our Doctrine in plain Words, yet he intends theirs, which is quite the Contrary. And indeed, can there be any Thing more absurd, than to say, where the Word is plainly [All] Few is only intended? For they will not have [All] taken here for the greater Number. Indeed, as the Case may be sometimes, by a Figure [All] may be taken, of two Numbers, for the greater Number; but let them shew us, if they can, either in Scripture, or profane or ecclesiastical Writings, that any Man that wrote Sense did ever use the Word [All] to express, of two Numbers, the lesser. Whereas they affirm, that the far lesser Number have received saving Grace; and yet will they have the Apostle, by [All] to have signified so. Though this might suffice, yet, to put it further beyond all Question, I shall instance another Saying of the same Apostle, that we may use him as his own Commentator, Rom. v. 18. Therefore as by the Offence of One, Judgment come upon all Men to Condemnation, even so by the Righteousness of One, the Free-gift came upon all Men unto Justification of Life. Here no Man of Reason, except he will be obstinately ignorant, will deny, but this similitive Particle [As] makes the [All] which goes before, and comes after, to be of one and the same Extent; or else let them shew one Example, either in Scripture, or elsewhere, among Men that speak proper Language, where it is otherwise. We must then either affirm that this Loss, which leads to Condemnation, hath not come upon all; or say, that this free Gift is come upon all by Christ. Whence I thus argue:
Arg.If all Men have received a Loss from Adam, which leads to Condemnation; then all Men have received a Gift from Christ, which leads to Justification:
But the first is true: Therefore also the last.
Even the Heathens may be saved by the Light.From all which it naturally follows, that all Men, even the Heathens, may be saved: For Christ was given as a Light to enlighten the Gentiles, Isa. xlix. 6. Now, to say that though they might have been saved, yet none were, is to judge too uncharitably. I see not what Reason can be alleged for it; yea, though it were granted, which never can be, that none of the Heathens were saved; it will not from thence follow, That they could not have been saved; or that none now in their Condition can be saved. For, A non esse ad non posse non datur sequela, i. e. That Consequence is false, that concludes a Thing cannot be, because it is not.
Obj.But if it be objected, which is the great Objection, That there is no Name under Heaven, by which Salvation is known, but by the Name Jesus:
Therefore they (not knowing this) cannot be saved.
Answ.I answer; Though they know it not outwardly, yet if they know it inwardly, by feeling the Virtues and Power of it, the Name Jesus indeed, which signifies a Saviour, to free them from Sin and Iniquity in their Hearts, they are saved by it: The literal Knowledge of Christ is not saving; but the real experimental.I confess there is no other Name to be saved by: But Salvation lieth not in the literal, but in the experimental Knowledge; albeit those that have the literal Knowledge are not saved by it, without this real experimental Knowledge: Yet those that have the real Knowledge may be saved without the external; as by the Arguments hereafter brought will more appear. For if the outward distinct Knowledge of him, by whose Means I receive Benefit, were necessary for me before I could reap any Fruit of it; then, by the Rule of Contraries, it would follow, that I could receive no Hurt, without I had also the distinct Knowledge of him that occasioned it; whereas Experience proves the Contrary. How many are injured by Adam’s Fall, that know nothing of there ever being such a Man in the World, or of his eating the forbidden Fruit? Why may they not then be saved by the Gift and Grace of Christ in them, making them righteous and holy, though they know not distinctly how that was purchased unto them by the Death and Sufferings of Jesus that was crucified at Jerusalem; especially seeing God hath made that Knowledge simply impossible to them? As many Men are killed by Poison infused into their Meat, though they neither know what the Poison was, nor who infused it; so also on the other Hand, how many are cured of their Diseases by good Remedies, who know not how the Medicine is prepared, what the Ingredients are, nor oftentimes who made it? The like may also hold in spiritual Things, as we shall hereafter prove.