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Christianity: They do also allow a Belief of that History to be necessary to all those to whomi God by revealing the fame has made it a Duty. But they also say, “that (e) though this Faith in « Christ as outwardly, be an Integral, yet it is

such an essential Part of the Christian Religion, as that it cannot consist without it.' And that (f) • Though Men know not Christ, i neither have Faith in him, as he was outwardly born, of a Virgin, &c. and this so falls out, not ' by their own wilful Neglect, but by the wise • Dispensation of God ; the Want of this Know

ledge and Faith, as outwardly, shall not be a « Bar to their Access to, and Acceptance with, • the Lord, if they fear him and work Rightesousness.'

We shall now give our Reader a View of their manner of reasoning on these Points.

(g)

• The Scripture, says one of them, represents God as no hard Man, reaping where he he hath not fown, and gathering where he hath not strawed. Mat. xxv. 44. But this Doctrine, (viz. of making the Faith of that which they are

depriv'd of the Means of knowing necessary to Men's Salvation) represents him otherwise, and

likens him rather to those cruel Ægyptian Task• masters, who denied the Children of Israel

Straw, and yet required of them the Tale of · Bricks, and beat them for not doing it, Exod.

v. 10-14. than to a God who delights in Mercy, and is gracious and full of Compajjion, Mic. vii. 18. Psal. cxi. 4. and cxii. 4. and clxv. 8.

Yea,

(e) R. Claridge's Lux Evangelica attestata, p. 49. RO Barclay's Works, p. 895. (f) Claridge's Lux Evang. p. 44. (8) Ibid p. 44.

Yea, it impeaches the Divine Justice, as well • as Compassion ; for where is that Equity in his

Proceedings with the Children of Men, which s the Scriptures so frequently make mention of,

if they shall be eternally punished for not doing of that, which is made impossible to them,

through want of means sufficient being in his • Providence withheld from them.'

• UNTo whomsoever much is given, of him • shall be much required, is the Testimony of • Christ himself. Luke xii. 48. And if we fol• low it in the Line it directly leads us this will « be the Conclusion, , viz. That unto whomsoever nothing is given, of him nothing will be required • For in the Parable of the Talents, Mat. xxv. < we read of those Servants only called to an • Account, who had received Talents, Five, Two • or One, Every Man according to his Ability.

And therefore the Heathen have either Means < sufficient afforded them, in order to their Sal

vation, or else they shall not be called to an Account, but they shall be called to an Account, For we must all appear before the Judgment Seat of Christ, (all, whether Jews or « Gentiles) that every one may receive the Things

done in his Body, according to that he hath done s whether it be good or bad. 2 Cor. V. 10. Iribulation and Anguish upon every Soul of Man that doth Evil; of the Jew first, and also of the Gen

tile. But Glory, Honour, and Peace, to every + Man that worketh Good, to the Jew first, and also < to the Gentile. Rom. ii. 9, 10. And therefore < God hath afforded them Means sufficient for * their Salvation, which they, as well as others,

may come to be Partakers of, as they are faithful to the Means ; which is Christ Jesus in his inward Appearance by his Ligbi and Spirit, in

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< the Hearts of all Men and Women throughout o the whole World.

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AGAIN, (b). As the bare Letters of Adam's · Name, were not the Mediums of conveying • Condemnation and Death into the World, but chis Sin and Transgression were ; and many par< take of the sad Effects thereof, who never • heard of Adam, 'nor of his Falling by eating « the Forbidden Fruit : So Life and Salvation

being not simply and necessarily conveyed to 'any, by the meer literal Knowledge of the

Name of Jesus Christ, but by that Power and « Virtue which spring from him ; why may not - they be made Partakers of the Benefits of

Christ's outward Appearance, by the powerful « Operation of his Light and Spirit in their Hearts,

sanctifying and justifying of them, who never

heard of his Name, as outwardly, nor that he ' was born of the Virgin Mary, &c?

AGAIN, (i) · These two Propositions are not « contradictory, viz. That Faith in Christ as he

was outwardly born of a Virgin, &c. is necessary

to the Salvation of those to whom it is revealed • and that there are faithful Men among Heathens, s who have yet nothing of this Faith revealed to them. And the Reason is manifeft; because, • as Logicians are wont to speak, the Opposition

is not agås tò duré, in the fame Respect. The

Circumstances of the Persons are diversified by • the wise distinguishing Providence of God, • who hath afforded fome an Opportunity of at

taining this Faith, and therefore to them it is necessary: But having withheld the Opportu

nity

(b) Ibid. Pag. 45.

(i) Ibid. Pag. 49, 50.

as

nity from Heathens, this Faith, viz. in Christ

he was outwardly born of a Virgin, is not necessary to them. And so both Propositions are

true, in Senfu diviso, or a divided Sense, as the Schoolmen speak; but not in Senfu compofito, or ' a compound Sense. That is, Faith in Christ,

as he was outwardly born of a Virgin, &c. is necessary to the Salvation of them to whom it is re

vealed, because the Opportunity of this Faith • is afforded them. And there are faithful Men

among Heathens, who yet have nothing of this Faith revealed to them ; because if they are faith"ful to that which is revealed to them, that is < sufficient to denominate them Faithful Men, • though they have nothing of this Historical

Faith, yet revealed to them. For a Man may « be saved without this Historical Faith, but not « without true Conversion of the Heart to God, for therein consists the Life of Christianity. If

any Man, faith the Apostle, be in Christ, be is « a new Creature, 2 Cor. v. 17. And, Let every « one that nameth the Name of Christ, depart from

Iniquity, 1 Tim. ii. 19. People are not there« fore Christians indeed, because they have the

Scriptures, and are only Professors of Christi• anity, but he is the Christian Man, and se the

Christian Woman, that is a new Creature and

departs from Iniquity. The Want of the out• ward Knowledge of Christ, where 'tis simply

impossible,ordinarily speaking, deprives not those < Gentiles of eternal Life and Salvation, who care faithful to the Measure of Divine Grace ma

nifested to them.'

Having thus shewn the Quakers manner of arguing, we proceed next to consider the Way of Reasoning made use of by our present Opposer, who, in Proof of his Affertion beforementioned, viz. • That such a Faith (to wit, of the peculiar Articles he mentions) is as essential to Christianity as a good Life ; says thus, ' For Christianity con“tains in it Matters of Faith as well as Practice.' This may be to his Purpose, when he shall have proved, that All things Christianity contains are equally essential to it, which he has not yet done. But he goes on thus, And one great Design of

Christianity is to give us right Notions of the « Nature of God and of the Person of Christ, < and of his Performances as our Mediator and • Redeemer, our Prophet, Priest and King: Suppose all this granted him, will it therefore follow, That such a Design is as effential tô Christianity as the very End and Purpose of Christ's Manifestation, which was to destroy the Works of the Devil ? He yet proceeds, And such a Chriftian • Faith is necessary in order to a Chriftian Life, • and must in Order of Nature necessarily go be« fore it ; For without Faith it is impossible to

please God, or to do those Things that will please • him. Heb. xi, 6.' Than which the Bible nas not a Text more directly against him ; for the Author of that Epistle adds in the very next Words, for be that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. A short (k) Creed, such as W: Penn's moral Man before described is never without ; and which though it may please God, and enable a Man to come to him, yet is so far from being expressive of all the peculiar Articles of the Christian Faith, which this Author calls effential, that it inentions not one of them. He adds, that · Our Works without Faith are dead, as well as our Faith

without

(k) This, says Dr. Taylor, is the Gentiles Creed, but such as at first will be sufficient to bring them into God.

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