A26923:732
An end of doctrinal controversies which have lately troubled the churches
An end of doctrinal controversies which have lately troubled the churches by reconciling explication without much disputing. Written by Richard Baxter.
London: printed for John Salusbury, 1691
Chapter 16: Of the State of Heathens and others, that have not the Gospel.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§. 13. If any should think that they are under the bare preceptive part of the Law of Innocency, with the penal part, without any Promise, or premiant part, or hope of life, this is certainly a mistake.
Because, 1. God hath no such Law, nor never had, which hath no Promise, or premiant part; and is not in a Covenant-form, what he doth by the Devils, belongeth not to our Question; but as to Men, they must be under a Covenant of Works, or of Grace. And it were a hard Conceit to think, that the far greatest part of Mankind had never any means to use for their Salvation, nor any thing to do for it, but were under a mere Sentence of Despair and Damnation, as the Devils are, without any offer of Help or Hope; and consequently that none of them all are guilty of refusing any such Mercy, or neglecting any such Means and Duty.
Because, 1. God hath no such Law, nor never had, which hath no Promise, or premiant part; and is not in a Covenant-form, what he doth by the Devils, belongeth not to our Question; but as to Men, they must be under a Covenant of Works, or of Grace. And it were a hard Conceit to think, that the far greatest part of Mankind had never any means to use for their Salvation, nor any thing to do for it, but were under a meer Sentence of Despair and Damnation, as the Devils are, without any offer of Help or Hope; and consequently that none of them all are guilty of refusing any such Mercy, or neglecting any such Means and Duty.
2. The very nature of Law and Government tell us, That if God command any Duty, it is that the Subject may be the better for it; and he never saith to any [obey me perfectly, and thou shalt be never the better for it.]