Front Page Titles (by Subject) §81 - The Divine Feudal Law: Or, Covenants with Mankind, Represented
The Online Library of Liberty
A project of Liberty Fund, Inc.
Search this Title:
§81 - Samuel von Pufendorf, The Divine Feudal Law: Or, Covenants with Mankind, Represented 
The Divine Feudal Law: Or, Covenants with Mankind, Represented, trans. Theophilus Dorrington, ed. with an Introduction by Simone Zurbruchen (Indianapolis: Liberty Fund, 2002).
About Liberty Fund:
Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals.
The copyright to this edition, in both print and electronic forms, is held by Liberty Fund, Inc.
Fair use statement:
This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit.
The fourth Argument of Jurieu, taken from Vocation.The Fourth Argument of Jurieu (p. 86.) is taken from Vocation, which according to his Opinion is certainly, and without doubt particular. But if the Redemption by Christ were universal, the Vocation ought to be such also. To this purpose he produces the Expression of Paul, Rom. 10:14. Whoever shall call on the Name of the Lord shall be sav’d; but how shall they call on him in whom they have not believed? Or how shall they believe, except they hear? Or how shall they hear without a Preacher? And who shall Preach, except he be sent? From whence he does, and indeed with Confidence enough conclude, That the Nations to which there are no Preachers sent ought not, nor are bound to embrace the Gospel, nor can they obtain Salvation by Christ, nor are they to be punish’d for having rejected the Sacrifice of Christ. In all this there is not one thing deliver’d which is worth any Remark. For why did Jurieu from the mention’d place of Rom. 10. omit the following Ver. the 18th. But I say, have they not heard? But their sound is gone out into all the Lands, and their words unto the end of the World, Psal. 19:4. And therefore there is no Reason that Jurieu should reject with so much Scorn the Reasoning of our side, which is deriv’d from the first and second Chapters of the Epistle to the Romans: As if from the Contemplation of the Divine Works, there is only a way open’d to acknowledge the Eternal Power of God, but that there is not a word there concerning Christ and the Redemption wrought by him. For from that Knowledge which might be attain’d by the Light of Reason which yet remain’d, it might be known that the Worship of Idols was Worship unworthy of God. They might also acknowledge that they were bound to the Worship of God from whom they did daily receive so many Benefits. Therefore when the true Worship of God was continually maintain’d in a conspicuous manner, and of old the Temple at Jerusalem was renowned far and near, and afterwards the Gospel was Preached in the most eminent and frequented Places, and the Fame of it was largely spread, they ought indeed without Prejudice, and a Mind confirm’d in the contrary before-hand, to have enquir’d what there was of Solidity in the Doctrines deliver’d at Jerusalem, and Preach’d about by the Apostles. See Deut. 4:6. So the Queen of Arrabia who came from far to know the Wisdom of Solomon, 1 Kings 10:1. Shall in the last Judgment condemn those who have neglected Christ a greater then Solomon, Matth. 42:14. Luke 11:31. Compare Acts 8:31, &c. But neither is it to be believ’d that it is requir’d to the Universality of the Vocation, that a particular Preacher be sent about into every City, every Town and Village, and every House. As also the same thing is not requir’d to the Promulgation of Humane Laws, the Obligation of which, notwithstanding takes place from the Promulgation of them: But when once the Publication of Edicts is made in the wonted way, it is in vain after that to plead Ignorance. And therefore it is not necessary that they who Establish an universal Vocation, must demonstrate by what Men, or what Day, or in whose Consulship the Gospel was Preach’d, in all, and every Place of the Habitable World: But the universal Expressions may suffice for them: Such as Mark 16:15, 20. Luke 24:7. Rom. 10:18. Altho’ we cannot undertake to deny but that God does often proceed in such a manner in the Dispensation of his Call, as that the Cause of it is not perfectly discernable by humane Reason. Of which however no Man may say that it wants a fit Reason, or that it has any such a one as is repugnant to his Goodness and Justice. Nor because we cannot always render a Reason of the Divine Dispensation, should we presently have Recourse to an Absolute Decree. So it is manifest that some Men have repeated Calls from God to Repentance; some again when they have rejected the first Impulse, are after that abandon’d to their Lusts: Which is a thing that may be observ’d concerning whole Nations and Cities. To some the Gospel is Preached time after time, and this Preaching is not ceased till it has taken good rooting. Elsewhere the Grace of God being once offer’d and rejected, is never offer’d again. To some Nations sooner, to others later is the Gospel Preach’d. Of all which things our Men give this Reason: That God foresaw if he had concern’d himself to offer his Grace sooner, or more often to those Persons, yet the same would have been rejected by them, and so that only their Damnation had been encreas’d. And if this Reason does not satisfie any one, yet it may consist with the Divine Justice and Goodness, tho’ we cannot perfectly discern it. So the Tartars, in truth, the Indians, the Chineses, the Americans are descended from Noah, whose Sons having been endow’d with the true Knowledge of God, the Posterity of them were able to have retain’d it after the dispersion of the Nations. But that God will obtrude his Grace upon Men again and again, after it has been once offer’d and refused, is that which I no where read any Promise of. I know that he has exerted that exuberant Repetition of Grace in one place, and has not done it in another: If I am utterly ignorant of the Reason of this Difference, yet I acknowledge God to be just in all his Actions. But neither is it therefore necessary to refer this to an Absolute Pleasure, since God can do that which is above the reach of our Comprehension and understanding, of whom yet we ought to confess that he does all things justly and well. There is no reason that any Pious Person should give himself the trouble to answer the Scoffs of prophane Men. Our Reason must be captivated to the Obedience of Faith: and it is safer for us to follow the Simplicity of Holy Scripture then the counterfeit Subtlety of idle Men.