THe serenity of the air, my Caelius, and this pleasant face of heaven doe even invite us to forsake the house. With your allowance therefore we will repair to yon­der [Page 58] summer-house, and spin out our di­scourse.

It is most agreeable Maynardus for I prefer the benefit of your conversation be­fore all sublunary contentments. It is now your part to proceed, and as the gravitie of the matter doth require, I shall lend you a very attentive ear.

I will proceed, conditionally that you will interpose, when you doubt of any thing spoken.

I shall most willingly.

Then First I will declare the first rise and beginning of that opinion concerning the paucitie of the Elect. Secondly, I will prove by plain and solid arguments, the am­plitude and Largeness of the CHURCH TRIUMPHANT. In the beginning, as by the subtle malice of the Devil, death got an enterance into the World; so by his artifice and emulation, this envious and narrow Opinion hath been advanced and disseminated; for this father of lies, this enemy of mankind, saw and collected by indubitable signs, that the Church of God was established in mercy, as upon an unre­moveable foundation: and that by de­grees, God would settle his heavenly Kingdom; which should consist of infinite multitudes of Citizens: therefore hath he endeavoured, and doth still contrive by a [Page 59] thousand deceits, temptations, and treche­ries to coarctate, straiten, and preclude the passage into that kingdom. Thus by crafty enticement he beguiled our first pa­rents, and had not the wisdom and great goodness of God intervened, all mankind had perished in their fall. But no violence, no power, no fraudulencie of Hell can nul­lifie the eternal decrees of God. His pur­pose therefore hath still taken effect, and in all ages his Church hath been enlarged according to the predetermination of his good pleasure: nor could the seed of God be scattered and lost by all the oppositions of the Devil. That Anti-God considereth this, and applies his malice to new strata­gems: amongst others, spreads this opinion of the small number of the Elect, and the in­effable multitude of the damned among those that are commonly called the wiser sort of men. From hence came those verses,

Also,

Another Authour also saith, The number of fools is infinite, these words are common­ly quoted as out of Salomon in his Eccle­siastes, yet let the Text be rightly weigh­ed, and Cicero must own the saying; Another [Page 60] saith, All things are full of folly. Which speeches: fall from such men who think none good, none wise, none happy but themselves. Plato in his book to Phaedon the Philosopher, is more moderate, for he saith, Few men are extreamly good or bad, but most men are of a midling iniquitie: so likewise the extremities of all things are few and rare, as very little or very great, very white or very black, very swift or ve­ry slow, but the indifferencies, are many and frequent. Now if you compare the number of the best men with that of the tolerably good, this last number will infi­nitely exceed the other.

It is even as you say. And verily this Philosopher hath ever seemed to me more Religious than the rest. But those others I take to be such men, as a couple which were lately amongst us, when they met in the street, and had saluted one an­other; quoth the one, I tell thee John, there are but two honest men in all our Citie: and I assure thee replied the other, I think George thou art one of them, and truly John (saith he) thou art the other.

They knibbled one another like horses. But I return to that serpent, who by little and little rigled himself, and in­sinuated into the judgement of wise men, and by subtile extenuations, and malicious [Page 61] diminutions gave them to understand, that the mercy of God, and the goodness of God to mankind, was not so great as was ima­gined. That God was good and merciful, was undenyable truth; but withall he was just, and a most severe revenger of offences and transgressions. Two wayes he devised to instil this perswasion; one from witnesses, an­other from signes and causes. His witnesses were those who wrested the fore-mention­ed places of Scripture, which by the bles­sing of God we have so far vindicated, that hereafter they will not be able to alledge the least matter of moment in opposition. His causes are the actions and bad deeds of men, which that experienced deceiver doth use to term so. And these nets he spreadeth with such diligent and cunning artifice, that truely it is no hard matter to fall into them, nay it is a most difficult thing to avoid them, for thus he en­croacheth upon the understanding; Wilt thou know, O man the truth of thy salvati­on or damnation, and not onely of thine but of all others? Contemplate the inclinations, the studies, the meditations, the pursuits, the actions of men, which are the causes of eternal happiness, or eternal misery; if the actions be good, of salvation; if bad, of condemnation. Now look about thee, judge the trees by their fruits, and thou [Page 62] wilt easily discern how few they are that keep the commandments; and observe the multisarious parts of righteousness: how small and contemptible number there is of good men, how vast a multitude of wicked men and unjust. Wherefore dispelling all doubts and hesitations thus conclude: If good works are the inerrable signs of Sal­vation, and wicked actions the infallible causes of everlasting desolation, it follows by unavoydable consequence, That small is the number of the Elect, infinite the num­ber of Reprobates.

O old Serpent, O hellish monster compacted of malice and deceit! I am afraid, too many wise men of this world have been tutord and disciplined by this Sophister, whom I have often heard to knit and interweave thus their Fallacies and Sophismes.

Do you doubt it? there is nothing more sure than they are taught and instru­cted by him, who seperate themselves from the Communion and fellowship of other Christians, as if they onely were Religious and Holy, but all other men execrable, profane, and reprobates. For this opi­nion had its first spring from the Philoso­phers, afterwards by degrees, it got a slide into the unwarie perswasion of Christians.

I make no doubt of that. But I [Page 63] would now know how to be unintangled from these fallacies?

First, I would grant all those things, that God is most just, that no man perfectly worketh righteousness, or fulfilleth the Law in all its requisites: and therefore that by nature, or the observation of the Command­ments, no man is justified. Eminent is that saying, There is none that doth good, no not one. Also John saith, There is none good but God onely. But I would remember also that God the Father, hath transferred all our ini­quities, (which was his goodness) and the universal punishment due to our sins upon the obedience of Christ, as Isaiah teacheth, He was wounded for our transgressions, he was bruised for our iniquities, the chastise­ment of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray, and have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. This also the Father him­self testifieth, saying, This is my beloved Son in whom I am well pleased. The Son also at­tests it, I lay down my life for my sheep. Then I would deny the antecedent of the connexed words.

I would answer, That good works are not the causes of Salvation, but the pur­pose of God, and his everlasting mercy in Jesus Christ, comprehended by faith. I [Page 64] would also answer, that wicked actions are not simply and absolutely the causes of damnation, but diffidence, unbelief, and pertinacy. As the Lord saith in the 16. of John, The spirit must reprove the world of sin, because they did not believe in him. As Paul also saith, Through unbelief the branches are broken off; also, That God hath shut up all men under unbelief, that he might have mercy up­on all, both Jews and Gentiles. And because I have faith in God, and embrace his mercy, and am delighted in the Law of the Most High, though the appetite and vitious na­ture of the outward man, resist and gainsay, yet I would conclude, that neither sin, nor Law, nor the powers of Hell should be able to condemn me. As Paul in many places witnesseth: We believe, saith he, that man is justified by faith, not by the works of the Law. David likewise, in this placeth mans beati­tude, when God imputes righteousness to him without works: Blessed are they whose sins are forgiven, and whose iniquities are blotted out. Blessed is that man to whom God hath not imputed sin. Lastly, I would con­clude, that from the appearance of works, no infallible criterium could be grounded of our everlasting condition, because we are not ignorant that those men that have been most dear to God, have collapsed and con­tinued in most presumptious and dangerous [Page 65] sins, who afterwards upon repentance, have been restored to eternal happiness. There­fore we ought not to judge rashly of the final estate of others, but leave them to their ma­ster, either to stand or fall, Rom. 14.

I approve your answer brother May­nordus, for it most rationally confutes the cavils of the adversaries, and their mistaken expositions, and solidly confirmeth our o­pinion. And hereafter by the assistance of God, I will thus repel the darts of the de­vil, and elude the subtile arguments of some men.

The Lord teach thy hands to war that bows of steel may be broken by thine arms, Psal. 18. I conceive I have now sufficiently shewed the first hatching of this barbarous opinion, and all its serpentine turnings and windings. It remains now that we proceed to the confirmation of our most salutiferous perswasion.

You judge rightly, otherwise you may incur the same censure with Lactantius, who was said very soundly to confute the opi­nions of his adversaries, but very weakly to maintain and prove his own assertions. But in my judgement, these men seem ignorant of the duty of a prudent Oratour, neither do they fully understand the disposure u [...]ed by Lactantius in his Books of Divine Insti­tutions: For it is the part of a wise Oratour [Page 66] (as Cicero teacheth us) to endeavour all he can, that that part of his Oration which con­sisteth in the refutation of his Opponent, be more firm, compact and pithy, than that which concerns his own Defence, to cast all our darts against him; but if our own assertions be easier to be proved, and his harder to be overthrown, then it is an excellent course to endeavour to en­tice and withdraw the minds of men from the opposite defence, and to convert them to the favouring of our own. Which things being true, I see no reason why it should be objected against him, that he laboured more in refutation, than in proof; for such is the cause of Religion, that it must not be sup­ported by the infirmity of humane argu­ments and subministration of reason, but must flourish in the embraces of an active Faith. Go ye into all the world (saith our great Master) and preach the Gospel to every creature: he that believeth and is baptized, shall be saved, but he that believeth not shall be damned. Paul also saith, That a Bishop should be able by sound Doctrine, both to ex­hort and convince the gainsay rs, Tit. 1. For there is no more required, but the sincere and pure word of God, which to them that are ordained to eternal beatitude, is more sure, firm and infallible, than principles and demonstrations are to Geometricians. And [Page 67] therefore if any man hath detected and con­futed an erroneous opinion, he hath well performed his undertaking. I speak not this, as though Lactantius had not confirm­ed true Religion, as it was to be proved a­gainst them who were ignorant of the Scri­ptures, or despised them. For when, in the first three Books, he confuted the supersti­tious errours of his adversaries, then he falls upon the proof of Christian Religion: in the next three Books, and in the seventh, he sets down the true end of our Religion, and sweetly invites men to pursue the reward of immortalitie.

What you speak of that Father, is very true, that he was to contend against such as denied the authority of the Scri­ptures, neither did they admit of Proofs deduced from that authority. But we who have to deal with such men as reverence the Sacred Monuments of Truth, must pro­ceed in a different manner. I will there­fore demonstrate the Amplitude and Large­ness of the Church Triumphant, f [...]om four most firm and most clear topick places, and with as much brevity, as the reason of the matter will allow. First, from the power of God: Secondly, from his wisdom: Thirdly, from his mercy and goodness: and Lastly, from Divine Testimonies. To begin there­fore with the first, I say, Caelius, that if we [Page 68] should grant the Church and Kingdom of God to be narrower, or less peopled than that miserable Commonwealth of the de­vil, I fear, we should derogate from the glo­ry and majesty of our Creatour and King. For the power and greatness of a King, con­sisteth not so much in wealth and treasure, as in the multitude of his people, the large­ness of his territories, the extent of his pro­vinces, and the vast number of his Subjects who pay him tribute, and are subject to his Dominion. How did the people of Rome swell to that greatness, but by the multitude of Kingdoms and variety of Nations which they subdued, and governed? from hence they were stiled the powerful Romanes, and Lords of the world. From hence their Se­nate was called the Haven of Nations, the Refuge of Kings. For what is greatness, but an abundance of power and majesty? and what is power but a facultie of protecting others, defending themselves, and a deli­verance of the oppressed from the posses­sion of an enemy? but if the enemy of God and man be better provided of subjects, than the King of Heaven, he is then more powerfull, and his greatness more wonder­ful. But who was ever so prodigiously wic­ked as to affirm the devil to be more pow­erful than God? the work, than the work­man? the basest servant, than the most [Page 69] wealthy Lord? wherefore doth the Lord of Heaven delight himself in these Titles, King of kings, Lord of lords, the Mighty God, the Lord of Hosts, Strong in battel; and the like?

Although the current of your dis­course doth very much affect me; nor do I willingly hinder it; yet I cannot forbear for a while to stop it. Some man might here say, this also is a great argument of the pow­er of the King of Heaven, in that he hath destinated the major part of mankind (who were all his enemies) to everlasting banish­ment.

This might be alledged of some Ty­rant, who leaves no means unattempted, either through justice or oppression, to en­large his Empire; and such a Tyrant is that old adversary the devil. But to affirm this of our Heavenly King, who is our most law­ful Soveraign, our common Father, who made us, and hath taken an everlasting care to preserve us, were most injurious, scanda­lous, and blasphemous. Neither is that any right demonstration of power, that a Prince destroyeth the greater part of his people, but on the contrary it is an invincible evi­dence of power, when the greater number are by him preserved. For the clearer un­derstanding of this: Suppose two Princes, one whereof without all Law or provoca­tion, [Page 70] save that of his own exorbitant will, sought the ruine of his people, and bent all his intentions to destroy them: the o­ther used all industry, care, and diligence (though they were ungrateful) to preserve them, should not the greatest power be judged to be in him the Protector?

Yes indeed.

What if he preserved but a greater part, would you suppose him to be a more powerful Prince than the other?

Why not? Truly both the more powerful, and also the more merciful; for if he could have saved all, he would have sa­ved all.

I do not think so, where then is his justice? for without it, there can be no ex­ercise of virtue, for the punishment of, and his severity unto a few, doth exalt and mag­nifie his clemency to the rest.

I confess it, but we must be circum­spect, least whilest we praise his clemency, and augment his power, we diminish his ju­stice. But if these attributes be equal in God, then the number of the blessed, and the number also of the damned are equal.

Such an equality is not to be requi­red, where there is neither debt nor merit, here onely the true bounty, the free mercy of God are discerned: for God oweth to no man, and it is lawful for him to do what he [Page 71] pleaseth with his own creature, the work of his own hands, and fashioned for his glory; unless that the nature of all men, especially that of a Prince, should be more propense to clemency and pardon, than addicted to punishment and revenge: as God himself witnesseth of himself, saying, The Lord, the Lord God, merciful and gratious, long-suff [...]r­ing, and abundant in goodness and truth. Now no motive is so prevalent, as the promise of salvation, to win souls to God; nothing is so magnificent, so princelike, so highly li­beral, as to succour the afflicted, to pardon the suppliant, and to deliver men from dan­gers: on the contrary, nothing is more ab­ject, vile, and deformed, than to make the highest cruelty to cohabite with the great­est power.

If God loweth nothing to man, why is it said in the 20. of Matthew, that the Ma­ster of the house bid his Steward call the labourers, and give to every one their hire? Also our Lord Christ saith to those that suf­fer reproach and persecution for his Names sake, Rejoyce and be exalted in joy, for I say unto you, great is your reward in Heaven.

Our Lord out of his meer goodness and benignity, calleth that a reward or re­compence, which is the effect of his own li­berality, and this by the sequ [...]l of that pa­rable is manifest; The good man of the [Page 72] house went out to seek labourers, not they to seek him, as he saith in Isaiah, I am found of them that did not seek me, I was made manifest to them that asked not after me. He calleth them, he hireth them, he send­eth them, he sendeth for them, and he pay­eth them. Some acknowledge the good­ness of the Master, and murmure not; others complain, using many objurgations, taxe him of unjustice, and boast their own works and day-labours, all these the Lord thus satisfieth, Friend, I do thee no wrong, didst thou not agree with me for a penny? take what is thine, and be gone, I will give unto this last even as unto thee, is it not lawful to do what I will with mine own? a [...]t thou envious be­cause I am good and lib [...]ral? What I pray thee, do all these things import but the bounty of the Master of the house? which is most plainly proved by those words, that it was lawful for him to do with his own, as b [...]st pleased him. For he now calleth those things his, which before he called by the name of a hire, that we might understand his wonderful goodness, for he adorneth his own gifts with the name of a reward, that he might cherish and rowse up our sluggish natures to the lively performance of our duties. For otherwise, hath not the Lord stampt it as a Law, saying, when you have kept all the Commandments, say of your selves, [Page 73] You are but unprofitable servants, for you have p [...]rformed but your duty.

What is there intended by the word penny?

The penny signifieth the Covenant which he hath made with us, offering to us life or death, honour or ignominy, felicity or misery. All these things, Life, Honour, Felicity, are by his Fatherly indulgence promised to them that do not attribute them to their own works or merit, but to the proud, and such as boast of their own works (as did the Jews) or those that de­spaire of the loving kindness of God; no­thing is due but reproach and confusion. For as Paul saith, The wages of sin is death, but the gift of God is everlasting life through Jesus Christ our Lord.

Can life and death then be called a re­compence or reward?

Yea, life in reference to the promise, death in respect of sin may be so called. For reward beareth an indifferent signification, and is appliable in good and bad things, to good and bad men. Of bad men and vain­boasters, the Lord saith, They have received their reward. And this is the same which the good man of the house saith, Take what is thine, and be gone. Peter also saith, That the wicked find the reward of their unrighte­ousness.

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I now plainly perceive that the Do­ctrine which you raised from that Parable in our morning discourse, is properly to be understood of the calling of the Jews; if you please therefore pursue your purpose.

My purpose was to declare the infi­nit power of God, by which we might con­jecture of the largeness of his Church and Kingdom. For if the Majesty of a King is best conspicuous in the abundance of rich­es, in the multitude of people, and a great number of Kingdoms, Provinces and Nati­ons, we must necessarily conclude, That the Kingdom of God, who onely can be truely said to be powerful, great, and wonderful, is much bigger than that tyranny of the devil. For I will never call that Prince great, who hath a great multitude of ene­mies, but I will term him powerful, to whom many pay subjection; and in this I [...]e Solomon on my side; In the multitude of the people (saith he) is the Kings honour, but in the scarcity of men is the destruction of a Prince.

This cannot be denyed, when those things are abstracted from persons and [...]lmes: but when I consider them more near­ly, and look upon them in the lives and cu­stoms of men, I confess I am puzled what to think, for do you not see that Satan doth possess the greatest part of the world, [Page 75] which as John saith, is covered with evil: therefore not without cause is the devil cal­led The Prince of this world, and lord thereof.

What my CAELIUS? Know you not that John saith, Judge not according to appearance, but judge righteous judgement? do you forget what you confess in the Sym­bole of your Belief, when you say, I be­lieve the Holy Catholick Church, which is the Communion of Saints; which had it been subjected to sense, had not been put into our Confession, which consisteth simply and absolutely of the objects of our Faith. Let it not therefore move thee that this King­dom of Christ, this Commonwealth of the Saints is not visible to the eye; for it is better believed and comprehended in the mind, than discerned by the sense.

But seeing it consists of men, what is the reason it should be invisible?

Because God in the administration of his Kingdom, differeth from the conduct of humane reason, or the Methods of that old beguiler. And here now we may con­template the wonderful and admirable wis­dom of God. The devil filleth all place [...] with sin, death, and desolation: God dispo­seth all things in justice, life and healthfu [...] salvation. Now observe with what inex­pressible art God doth this to deceive tha [...] Deceiver. Under sin he covereth justice, under [Page 76] death life, under condemnation salva­tion, under infirmitie strength, under folly wisdom. From hence it is said that all the World is overspread with evil: from hence Satan is said to be the Prince of this world, because he seemeth to govern all things ac­cording to his own sensualitie as though there were no providence, but it is not so, by no means so; the true and legitimate Prince is he to whom the Father said, Ps. 2. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession. He is the true Lord who conquering death, and the Au­thour of death saith in the 28 of Matth. All power is given to me both in heaven and in earth.

You have proved these things very fully, and the matter is strengthened by the nature and definition of faith, for faith is defined by the Divines to be a firm com­prehending of those things in the under­standing which are not seen.

I rejoyce that you have so well pro­fited by our discourse, that you can assist the cause I maintain. But to make it yet more clear unto you I will propound a simili­tude: We are in this life as in a Citie, which of right belongeth to some good Prince: but this Citie is usurped and op­pressed by a certain Tyrant with severe [Page 77] bondage: as for example Pharaoh oppres­sed the Israelites in that memorable calami­ty: now if any man enter this Citie and ob­serve the Customs of it, he will say it dif­fers very little from that of Aegypt, which with outward appearance and seeming wil­lingness followeth and obeyeth the Tyrant, but inwardly consenteth with the true and lawful Lord: and although they can con­tribute nothing else, yet they sigh and wish for him, expect him, and bewail the burthen of their servitude: and when he shall come with power to chase and subdue the ene­my, and to restore the Citie to freedom, then the Tyrant shall feel of what force the Faith and Love of this people is to their Lawful and merciful Prince, for in stead of many Subjects, he shall then find many Enemies, for that old saying is a true one; He that hath many servants hath many Ene­mies. What? are we not all Subject and mancipated to sin even against our wills? Fitly therefore may we say with Paul, With the mind I serve the Law of God, but with my body I am Subject to the dominion of sin. Add also, that many men commit many er­rours through ignorance, and those will admit excuse and pardon, for a difference must be put between sins of weakness, and sins of malice and presumption. But wher [...] our King Christ Jesus accompanied with [Page 78] might and Majesty shall come to sight the last battel with the Devil, then that infinite multitude of the Elect, that innumerable company of celestial Citizens shall appear. Now they are not discernable, because as (I have said) either through force or igno­rance they are compelled to wear the Ty­rants colours. In the mean time, till the ex­pectation of that time be satisfied, our pru­dent and abundantly wise Prince hath some secret and clandestine conferences with them, heartens them and comforts them, and bids them continue faithful to him, and he will accept this their desire of him, this Faith for perfect obedience. And al­though he can deliver us, he delayeth it, suffers us to undergo the Discipline of affli­ctions, to kindle in us a greater desire of his coming. These are the Divine strata­gems, the royal arts, which do deceive both the narrow judgement of men, and also elude the deceits and snares of the Devil; for who would say that in so many sins there should be any righteousness? in such a perturbation, such a trifluctuation of mi­series any quiet rest or peace? in so much folly any wisdom? in so much servitude any liberty? or in so many dangers any safety? who would ever have thought the thief (who was even buried alive in all wickedness, and brought to be crucified [Page 79] for his notorious and flagitious offences) had been one of the Sons of God, and of the number of the Elect? On the other side, who would have imagined that Judas Is [...]a­riot chosen to the Honour of an Apostle­ship, and daily and hourly a continual hearer of Divine truth, and heavenly wis­dom, should not have been a Citizen of Heaven: O the depth of the riches of the wisdom and knowledge of God! how un­searchable are his judgements and his waies past finding out? Here is the new Art, here are new reasons of heavenly administration; this is the mysterious way of God alone, who onely is wise, powerful and good. Great is our Lord and of great power his un­derstanding is infinite. Psal. 147.

By this way of judging according to the shallow judgement of man, I suppose Elias was deceived, when he made his complaint that he onely was left of all those that did worship God: but what an­swered the oracle of God to him? I have reserved to my self seven thousand men, who have not bowed the knee to Baal. Rom. 11.

You gues right; and if in one place in one nation, there were so many (althoug [...] to a definite number be here put for an infinite multitude) and those unknown to [...] greater Prophet, how many may we suppose then to have been, and now to be, i [...] the whole World?

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Verily I think an innumerable com­pany.

Let us then believe that this our heavenly King, is able and knoweth how to purchase to himself a greater kingdom, than the Enemy who hath neither wisdom nor power.

But upon what reason do you refuse the ascription of wisdom and power to the Enemy, when it seems repugnant to his name to deny him those attributes? for you may call to mind they were termed Daemo­nes or evil Spirits, from their great power or wisdom by many of the Ancients, for Pla­to who followed Hesiod and other Poets, doth conceive them to be called Daemones quasi Daimones, which signifieth prudent or intelligent.

I am not ignorant, that some of the Grae­cians have derived the word from [...], that is to terrifie or make afraid, because strength armed with malice is a terrible thing. But as concerning their power, their opinion who derive the word from the He­brew liketh me best, for there are many Greek words deduced from the Hebrew tongue. The Hebrews term both Gods and Devils Schadaim and the more ancient Graecians leaving out the first consonant of the word, and reading without prickt-vowels, made it Daim, then Daimones, for [Page 81] both the Graecians and the Latines of elder times pronounced their dipthongues with distinct vowels and not confusedly as we use to do, now this word signifieth strength, fortitude, and power. And albeit Schada­im be one of the names of our omnipo­tent God, yet as Elohim the proper appel­lation of the mighty Lord, is communi­cated to great Princes and Potentates, so the word Schadaim is promiscuously attri­buted to Spirits good and bad, for although there be but one omnipotent Lord God, yet Paul calleth the Devils [...], that is the worldly Princes.

You have discoursed Caelius, very learnedly of the appellation of the word, neither will I labour to urge any thing in contradiction of it; for it strongly argueth their power in that they are of a sensible and an indefatigable nature: besides the use and experience of infinite business and occurrences, must needs instruct them with an unspeakable knowledge; for Anti­quitie and length of dayes joined with ob­servation, must needs bring forth incredible effects, but as there are two sorts of wis­dom one Heavenly and Holy, another that descendeth not from above, but is earthly, sensual, Devilish, James the 3. so likewise there are two sorts of power. For as the last is not properly fortitude but boldness, [Page 82] not power but impotence, and violence; so that is not strictly and truly to be termed wisdom, but malice; that is a crafty and deceitful subtilety to work mischief: for as upon an approch of danger, if the mind be egged on by its own concupiscence and ir­regular desires, and not by consideration of the publick good, this attempt is rather a vitious audacity than a warrantable va­lour: so knowledge without charity, and prudence without Justice, is malice and subdolous fraudulencie (as Plato saith) not wisdom. Therefore when the all power­ful wisdom of God doth frustrate and eva­cuate the wiles of Satan, tis an impro­prietie to say that the wisdom of God hath overcome the wisdom of the Devil; but ra­ther that his malice is subdued by wisdom. Also when we speak of the power of the Enemy, we should say, that audacitie is quelled by valour, sury is vanquished by fortitude, and rashness disappointed by counsel.

Nothing can be more truly spoken.

Having therefore spoken of the power and wisdom of our omnipotent God, how shall we speak of the goodness, mercy and clemency of our most indulgent and long suffering Father? So incomprehensible i [...] his mercy, that like an exuberant river, nay a boundles Ocean, it diffuseth it self and [Page 83] refresheth all the corners of the earth. Here I am struck dumb, and astonished at the wonderful plenty of considerations that roul and flow in upon me; search the Scri­ptures and we find him not so wealthy in any thing as in mercy; he chiefly delights himself in the publication, the iteration, the exaltation of his mercy; he discloseth him­self, expresseth himself, manifesteth him­self, and communicateth himself in mercy. David saith Psalm 33. The earth is full of the goodness of the Lord, and in another place, the Lord is endued with plentiful mercy, and under the shadow of his wings all people have safety. If I reckon up the testimonies of the Apostles and Evangelists, I find not a word in them but magnifieth the mercy of our God? Let Paul speak for the rest who himself found so great mercy. Ephes. 2. And you hath he quickned who were dead in sins and trespasses, wherein in time past ye walked according to the courss of this world, according to the power of the Prince of the air, the Spirit that now worketh in the children of disobedience: among whom we also had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the chil­dren of wrath, even as others: but God who is rich in mercy, for his great love where­with he loved us, even when we were dead [Page 84] in sins hath quickned us together with Christ (by grace ye are saved) and hath raised us up together, and made us sit together in heaven­ly places in Christ Jesus: that in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us in Christ Jesus: for by grace are ye saved, through saith and that not of your selves: it is the gift of God: not of works least any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath be­fore orda [...]ned that we should walk in them. Here we may behold, with what magnifi­cence of expression the Apostle doth di­vulge, and depredicate the goodness and mercy of God, and how we must disclaime and abandon all our own works and merits, by a stedfast adhesion unto, and a sure de­pendance upon the eternal Love of God unto us in Christ Jesus. But how is God fa­mous over all the world for his mercy, and eminent for the riches of his goodnes in the salvation of a few, and the damnation of the rest?

Wonderful things I confess are re­vealed unto us of the mercy of God in the Holy Scriptures: yet some men are not backward to say, that his mercy is as con­spicuous in the Salvation of one individual Soul, as in the preservation of a thousand millions: because to that Soul which the in­finite [Page 85] mercy of God hath delivered from death eternal, there was due an infinite punishment for infinite transgressions.

These are the inventions and vain imaginations of men, which are too much accustomed to measure things Divine by the rule of humane judgement. Suppose there were in this Citie some man exceed­ing wealthy, and abounding with all kind of outward blessings: suppose, I say, that he should share his munificence to some few, nay bestow all his wealth upon them, lea­ving abundance of other Citizens in an ab­ject, wanting, and contemptible condition; would you think this man as truely liberal, as if he had made an equal distribution of all his estate among all the Citizens?

By no means, but extreamly cruel, and a homicide, for Seneca said very truely, He that seeth a man in miserie, is able to suc­cour him, and refuseth, that man slayeth and murthereth him. But to say so of God were horrid impiety, because it is Lawfull for him to do what pleaseth him, for his will is the perfect reason of his works.

But doe you not remember the old saying, that good is of a communicable na­ture, and that the more it is spread and dif­fused still the more good it is?

I have often heard it, and alwayes took it for a rag of Philosophy.

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Oh brother Caelius it is Divine; for good and true are convertible terms, and of whomsoever predicated whether of Moses or Cicero, Paul or Plato, yet they flow from God whose nature and essence is good and true, and because as you said, whatsoever he willeth is good and just: and that it plea­seth him to be called rich in mercy, cer­tainly this must appear in the glorious sal­vation of many men: otherwise why doth David sing out, the earth is full of the mer­cies of God; and why is he called the Father of mercies and the God of all consolation? O the blind envy of some men that would abridge, contract and engross this goodness to some few pe [...]sons! O the ingratitude of others that indeavour to traduce and ca­lumniate the benignity of God, as if he were some Tyrant or merciless destroyer! Some perhaps are still diffident and require an indubitable sign that may remove and banish all hesitation, behold the greatest pledge, the firmest security, even Christ Jesus the son of God, upon whose coming God set sorth a Declaration of his Love, for him hath he sent into the world, and upon him hath he cast the burthen of all our iniqui­ties, Isaiah the 53. and again, behold the Lord shall give you a sign, a Virgin shall con­ceive and bear a Son, and his name shall be called Emanuel. This is that sign which we [Page 87] read of in the 12. of Matthew, An evil and an adulterous g [...]neration seeketh a sign, but no sign shall be given them, save onely that of the Prophet Jonas, to wit, the death of Christ, and his rising again the third day. What greater significancy of love could the Lord exhibit to miserable mankind, than to send his Son, his onely Son, to be the reconciliation for our transgressions? or who now can scruple the amplitude, the immensity of this goodness, this Love, this mercy? how shall we be able with the Saints to know and comprehend the height, the depth, the length, the breadth of this mercy? it is ne­cessarie that the Love of Christ be the greatest of all other, not onely in respect of the magnitude, but also the multitude of sinners, otherwise we should disrobe and denudate it of its proper dimensions, and who now will be so rashly bold to say, that the benefit of so much love, and so great goodness, should be confined to a paucity of men? for my part, I think no man can harbour such a thought without a guilt of sacriledge: what? did he not deliver the greater part of the world from their wic­kednesses, when he prayed unto his Father upon the Cross to forgive those Jews and Aliens which were the complotters and contrivers of his death? Father, saith he, forgive them for they know not what they do; [Page 88] and he said rightly they know not what they doe; for had they known saith Paul they had never crucified the Lord of life. 1. Cor. 2. Now if Princes, Magistrates, and many o­thers, as Peter witnesseth in the 3. of the Acts, killed him through imprudence; what shall we think of all the world beside? of them that had, and have at this day just causes of invincible ignorance? Shall we exclude all these from the kingdom of God? We cannot certainly if we diligently contemplate the nature and goodness of God▪ if we think upon the clemency of our Lord Christ, and what he required of us: for he prayeth for all them that sinned through imprudence and infirmity. Nei­ther did he pray in vain. Paul who at first was a persecutour and a contumelious sin­ner, saith, Notwithstanding that he obtained mercy because he did it ignorantly, in unbelief. And then he addeth, This is a faithfull say­ing, and worthie of all acceptation, that Christ Jesus came into the world to save sinners, of which I am Chief. Howbeit, for this cause I obtained mercy, that to me first Jesus Christ might shew forth all long-suffering, for a pa­tern to them which should hereafter believe on him to life everlasting. And did not God de­monstrate this before to Jonas? Who was grieved that he would spare Niniveh, and destroy his Gourd that did shed him from [Page 89] the violence of the heat: therefore God saith unto him, And hast thou pitty on the Gourd, for which thou hast not laboured, nei­ther madest it grow, which sprang up in one night, and perished in one night: and should not I spare Nineveh that great City, wherein are more than sixscore thousand persons tha [...] cannot discern between their right hand and their left hand, and also much cattel? Here we plainly see the most benign and merci­ful God doth spare a multitude, and avert the present punishment of his severity, be­cause of their ignorance. And shall we ima­gine that he, who remitteth a temporal judgement, because of unadvised actions, and involuntary sins, will inflict an eternal mulct? or that he judgeth the death of the body, to be greater than the destruction of the soul? Ignorance doubtless hath some excuse, especially if it be not tainted with fraud or malice.

This indeed is not denied, yet they say that Christ died indeed for all meritori­ously, but, for a few onely effectually: be­cause few onely do expect that advantage and benefit of Salvation by his death, and very few are found worthy of that incom­parable treasure of his satisfaction. There­fore he is not blame-worthy, who offered himself liberally for all men, but they are to be condemned, who refused this propitia­tion.

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Oh how many errours are contained in those few words! for as Ep [...]curus, that he might not offend the Athenians, outwardly acknowledged a God, but in judgement de­nied him; so these men in words confess the death of Christ, but deny the power of it. For when the Epicureans durst not de­ny the Gods, yet they denied a Providence which is inseparably conjoyned to the na­ture of God, and so by consequence they denied God, but more modestly and co­vertly: and are not these men guilty of the same prevarication? They teach that Christ died for all men, and affirm at the same time that the benefit of his death doth concern very few men: What is this but to deny the virtue of his passion, the glory of his obe­dience? to say that men can abolish the energy, force, and effect of his divine love? S ^t. Paul saith far otherwise, when with so much gravity and mellifluous plenty, he doth aver that no force is able to separate us from the love of God, which he hath manife­sted unto us in Christ Jesus. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth; who is he that condemneth? it is Christ that died, yea rather that is risen a­gain, who is even at the right hand of God, who also maketh intercession for us. Who shal [...] then separate us from the love in Christ? Rom. 8. Me thinks they that are so perem­ptory [Page 91] in the defence of that Opinion that Christs bloud was sprinkled only upon a few, do much resemble that man who made a most magnificent feast, fit in the preparation of it to entertain a whole City, but when the guests came to sit down that were invited, there appeared onely a very thin number, and might not a man demand, wherefore all this preparation? mountains are delivered of a mouse.

Who will deny this? for to what pur­pose should he prepare many things with ostentation, which he did not intend to di­stribute?

But far otherwise doth our Lord deal by us, for when some had refused to come to his Supper, Luke 14. Go out, saith he (to a servant) into the streets and lanes of the city, and bring in hither the poor, and the lame, the maimed, the halt, and the blind, and when this was done, and y [...]t room was remaining, Go (saith the Lord) into the high-ways and hedg­es, and compel them to come in, that my house may be full.

Oh the wonderful benignity of the Lord! to whom it seemeth not enough to invite onely, but to compel men to a frui­tion of his plenty. But how doth he com­pel men? for this phrase may sound harsh to some ears, especially seeing our Lord seemeth to be of a different Opinion, say­ing, [Page 92] The Kingdom of Heaven suffereth vio­lence, and is taken by violence.

First, we may call them violent, who deny themselves in the brideling of their ap­petites, and moderating their sensualities, who oppose the activity of Faith against the wit of reason, and prefer the Kingdom of God, before all the fugitive pleasures of all the kingdoms of this world. He that will follow me, saith the King himself, let him de­ny himself, (this is that holy violence) Let him take up his cross and follow me. For the Kingdom of God is not overcome by any man, but by him who hath first overcome himself. He that obtains this conquest, as Plautus saith, is Victor victorum, Conquerour of conquerours; Again God is then said to compel, when of chips of Hell, he makes Cedars of Paradise, Of sons of wrath, sons of God, and coheirs with Christ: when by a kiss of love, and a spiritual embrace, he car­rieth them up to Heaven, who by nature were concenterd in hell. Thus when S ^t. Paul did precipitate hlmself into blasphe­mies, and did exagitate the world with per­secutions, God suddenly wraps him up in­to the third Heaven. This blessed compul­sion also did they undergo, that were of the Baptists Auditory, who as soon as the Ser­mon was at an end, contended in a holy faith, who should first lay hold on Christ; [Page 93] for our Lord meant nothing else in those words, but to express the vehemency of de­sire in the multitude, to attain everlasting happiness. This he also shewed in the simi­litude of a conquered city, into which the Souldiers strive to enter. Of which matter, if any man doubt, let him read the Testi­mony of S ^t. Luke, in the seventh chapter, who expounding those things which Christ said of John, and of the Kingdom of God, saith, All the people that heard him, and the Publicanes justified God, being baptized with the baptism of John. Now God dealeth with us, even as we use to do with tender in­fants, we hang up a piece of money, or some other thing, and shew it the child; pointing to it, as a reward of his weak en­deavours to reach it, we invite and allure him to take it, which when he cannot per­form, then by little and little we let down the money neerer the childs hands, till he have caught it. Then we rejoyce, the child triumpheth that he hath got the gold, and we shout, and praise the child, as if he had done some great matter. But tell me now, what did this little infant perform? You placed the money, you provoked him to take it, you let it down that he might reach it, onely you did not put the money into his hands, and yet you praised him and coc­kered him, as if he alone had done all. But [Page 94] God, besides all these things, doth more for us. He doth not onely set a felicity before us, invite us, excite us, and raise us up, but also by the gracious instinct of his Spirit, sweetly allure us, and compel us to like it, to will it, to choose it, to embrace it, and to love it.

O blessed constraint, O delightful vio­lence! let us therefore with them congra­tulate this priviledge, that he hath adopt­ed us to the participation of the glorious inheritance of the Saints, that he hath re­scued us from the powers of darkness, and translated us to the Kingdom of his dearest Son.

We ought indeed to return our thanks to him, but who can offer thanks worthy of so great mercies? Our most libe­ral Prince will fill his house, will people his Kingdom; but how large can we suppose this house, this Kingdom to be, when it is as capacious as his love, as far extended as his goodness, and as patulous as his mercy, in which there is sound neither measure nor circumscription. And because this house is capable to entertain a multitude of guests, and not a paucity onely, therefore Christ saith, In my Fath [...]rs house are many mansions, John 14. Now compare the words of our Saviour, with the opinion of these men; they say, His house is a narrow house, a small [Page 95] house, and that it shall also continue above half empty; the Lord witnesseth his desire to have it filled, and as Isaia [...] saith, It shall be even too na [...]row by reason of the inhabi­tants, chap. 49. Now consider, who is most worthy of belief, God or man, that is, truth or a lie?

Who will make any doubt of that, when God onely is true, and all men are lyars?

What then hath our King omitted, wherein hath he been deficient in goodness or wisdom, that his Kingdom should be di­lated, amplified, and replenished? Moses the Commander of the Isra lites, by the di­rection of God, appointed them six Cities for Refuge, three on this side, and three on the further side of the River of Jordan, that they who killed a man unawares through errour, might flee thither and escape. Ro­mulus, the first Founder of Rome, set up a Sanctuary also, unto which any malefactour might flee, and by that means avoid punish­ment: This was the first beginning and foundation of that stupendious Empire of the Romanes; neither is it worth a wonder, for who is not moved with the names of li­berty, and freedom, and safety? who doth not chearfully run thither to find it where it is promised? the same Moses consecrated every fiftieth year to liberty and plenty, for in that year the slaves were emancipated, [Page 96] and the bond-men made free: New tables were instituted, new Ordinances devised, and possessions did revert to the owners, by their former right to the inheritance: the Harvest and the Vintage of that year, was in common; it was proclaimed by the sound of Rams-horns and Trumpets, and from thence called the year of Jubilee. But hath the wisdom and goodness of God been less liberal to us? hath he not sent Christ, or ra­ther did not he himself in Christ the Lord, come to constitute this Sanctuary, to reveal this Tower of liberty, safety, and refuge? And with what reason, and upon what con­ditions he did it, will easily be understood: for they that hastened to those Sanctuaries, fled thither with body and goods, and were oftentimes taken or killed, before they escaped thither; But to this Refuge of our Salvation, it is enough to run with faith and unfeigned desires. Their Sanctuaries were limited to a certain place, and a cer­tain number of years; but to this there may at any time, be a confluence of any people, from any part of the world. Their places of refuge were not capable of all men, and were appointed almost but for one Nation: this Heavenly Tower of De­fence will receive an infinit multitude of people, and is common to all men. The bo­dy onely and the goods were there preser­ved, [Page 97] here man is invested with glorious im­mortality, and enfeaffed with eternal li­berty. Few were there made better, but if they came thither wicked, wicked they there continued: Here upon our first en­trance, we are transsubstantiated into new creatures, and throughly changed, as if we were new born again, for our gracious King, who hath opened unto us this Sanctuary of Salvation, doth not onely remit unto us the punishment due to our transgressions, but doth also make us just, holy, and inno­cent. Lastly, they who fled to the places of Succour, appointed by Moses and Romulus, changed their Lord, and were free from all past dangers, but afterwards they were se­verely punished, if they were found guilty of new delinquency; nor after that relapse was there any Refuge allowed them: But in our Sanctuary, as often as a man offend­eth, so often is he pardoned, provided that with true repentance he maketh his appeal, and preferreth his petition to the King. And he that runneth to this Holy Asylum, this Heavenly Temple, is no longer a servant, but for ever free, being manumitted by the son of God. For such is the goodness of our King, that he will make us all the sons of God, and coheirs with his Son, Priests, Prophets, and partakers of the Divine Na­ture, 2. Pet. 1.

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But what and where is this Asylum, this City of Refuge, and year of Salvation?

This Caelius, is the Church of the li­ving, the City of the Saints, the Pillar and Prop of truth: and this year of Jubilee is all that intervention of time, from the Na­tivity of Christ, to the Day of Judgement: of which time the Apostle saith, Now the acceptable time approacheth, the Day of Sal­vation draweth neer. This is not more at this time, than at another, not more in this year, than in another, not more in Europe, than in Asia or Africa, not more at London, than at Rome; and therefore is the Church stiled the Catholick Church. For seeing this great City consisteth of such men as believe in, and reverence the living God, where­soever they are dispersed, there is the Church, and the year of Jubilee, and that sempiternal place of Refuge.

What is your opinion of those that never heard of these things? or if they have heard of them, it was onely by a scattered report, but they had not the insinuations of them, by the preaching of the Gospel, or any Divine Institutions? For it is certain, that many Nations (as we have lately had experience by the discoveries in America) have lived and died, who never heard of Christ. But to think that all those men for so many ages, were predetermined to dam­nation, [Page 99] is not consentaneous to the Divine goodness, and just government of our Hea­venly King. Although it may appear a dif­ficult matter to conclude either way of their final condition, yet I conceive no other­wise of them, then those who lived before the coming of Christ, and the promulgati­on of the Law of Moses, for if they did, or now do observe [...]he law of nature, worship our God, do nothing to others that they would not have done to themselves, or re­pent them of such evil doings, my opinion is they may be saved, for they that feared God, were always dear and acceptable to him, as Peter witnesseth in the Acts of the Apostles, such were Abimelech, Melchisedech, Jethro, Joh, and his four friends: Hiram al­so the King of the Tyrians, the Queen of Sheba, Cyrus and Darius Kings of Persia, and the Wise men at the Nativity of Christ, with innumerable others (as it is highly probable) un-mentioned in the Book of God. For this was the judgement of the most Ancient Fathers Origen and Clemens Alexandrinus, as it is recorded in their wri­tings, Qui verbum non accepit auditione, (saith Clemens) ei vema dandi propter igno­rantiam. Who hath not heard the Word preached, his ignorance shall excuse him; for as the Apostle saith Rom. 10. How shall th [...]y believe in him, of whom they have not [Page 100] heard? The untaught shall not be condem­ned, but they who have heard the Embassa­dours of Christ, and despise the offers of his grace. This is the peremptory Sanction of our Lord himself, Go (saith he) preach the Gospel, and teach all Nations, he that belie­veth shall be saved, but he that believeth not, shall be damned. This is the Law and most just Decree of our King: that as he who heareth the Gospel and believeth, shall be saved, so he that heareth and believeth not, shall be damned. From whence it follows, that he is not condemned by the Gospel, who hath not heard the Gospel; but they are therefore seperated to condemnation, because they contemned the law of nature, and the testimony of conscience, by which they shall be judged, as St. Paul witnesseth in the second to the Romanes, this is the e­ternal purport of all Laws, that they to whom a law is given, shall, if they transgress that law, be judged by it, but not those who are not bound by that law. And if this be observed in all well-governed Common­wealths, which are as images of that Hea­venly Kingdom, much more may we pre­sume that it is observed by God himself, who is King of kings, and the common Fa­ther of all mankind.

Indeed these things seem most wor­thy of our righteous God, and altogether [Page 101] agreeable to his gentle nature: thus we see, he would not inflict punishments upon the Ninivites without cause declared, for he first sent his Prophet to them, that by his preaching they might understand the will of God. Yet that saying of Peter in the Acts doth seem to thwart this opinion, for he teacheth, That there is no other name under heaven given among men, whereby we must be saved, but the name of Jesus Christ. Acts. 4.

That is not otherwise to be under­stood, than (as we said before) to concern them to whom that name hath been preached: although whosoever is saved, hath salvation by God his Saviour, as he proclaimeth of himself in Isaiah, I, even I am the Lord, and besides me there is no Sa­viour. But that is Jesus Christ, God to be praised for ever; although explicitly and declaratively he hath not been revealed to them.

I confess I thought thus within my self, but I was willing to hear your opinion, but when you said a little before, speaking of the Church, that it was wheresoever men did believe, or should believe; wherefore made you that addition, should believe?

Because at all times, and in all ages, many are elected to this kingdom, which are not yet called, not compelled by faith [Page 102] to enter, as were Saul, Cornelius the Cen­turion, and Sergius Paulus the Proconsul, and innumerable others whose vocation and ingress was by the Lord, for some time deserred; who because they were from all eternity appointed to this kingdom, are therefore all Citizens and Members of this heavenly Common-wealth: this is manifest by these and others, who the goodness of God being revealed, are afterwards re­ceived into this kingdom.

They say that Cornelius oponed a pas­sage into this kingdom by his prayers and Alms-deeds, and this they confirm by those words of the Angel to him, Thy prayers and thy Almes are come up for a memorial before God.

The abettors of such fancies are con­tumelious to God, and ignorant of the Scri­ptures; they reproch God, for they rob him of his Honour, and give the glory to man; & they are ignorant of the Scriptures, not dis­cerning an open truth. Their errour ariseth partly from a non-consideration of the words preceding and subsequent, which if they had perpended, they had never dashed against this Rock. What hath S ^t. Luke writ­ten in the beginning of this Chapter? That Cornelius was a devour man, and one that feared God, with all his house, which gave much Almes to the people, and prayed to [Page 103] God alway. Afterwards those men that were sent by Cornelius give him this Chara­cter, that he was a just man, feared God, and of good report among all the nation of the Jews. Who now doth not plainly see that his piety to, and his fear of God are first commended: then his Almes and good deeds are spoken of? he was a Religious and a good man, and therefore gave many Almes to the poor, and prayed to God al­way, which were the fruits and effects of his piety. Therefore it is said, he was of good report among the Jews. But from whence came these good effects? Not from his good deeds; for the tree must be good before the fruit can be good, as our Lord saith, Matth. 7. For the cause cannot follow the effect any more than a daughter can bring forth her Mother. But who made him Religious and just, and fearing God? Who but he, that circumciseth the fore­skins of our hearts? That taketh away our stony hearts, and giveth us hearts of flesh, and new Spirits? Ezech. 11. He, I say, made Cornelius both Religious and devout: and were not these things declared unto Pe­ter by the Divine oracle of God: for when he supposed that all the rest of the Nations were alienated from the benefit of the Go­spel, the Angel telleth him, Those things which God hath purified, call not thou un­clean. [Page 104] Acts 10. Here God witnesseth that he had purged, prepared, and consecrated Cornelius to himself. And although it was spoken because of Cornelius, yet the words concern all those that God hath chosen and adorned with the beautiful knowledge of the Gospel. And whereas it is said that his prayers, and giving of Almes went up to God as a memorial, nothing more is in­tended, but that God heareth the prayers of the Godly, that their good works are acceptable to him, and that he hath them in remembrance, as flowing from himself the Fountain of all good gifts. And where it is said, that he was frequent in prayer, it is evident that this proceeded from a Di­vine inspiration. For as Paul saith, We know not what we should pray for as we ought, but the Spirit it self maketh intercession for us with unutterable groans. Rom. 8. Now if he was endued with the Spirit of God, as certainly he was, and that his Almes-deeds and his prayers were accepted, it is as certain that he had saith, without which it is impossible to please God, as S ^t. Paul doth most plainly teach. Rom. 10. And if he had the illustra­tions of Faith, then his heart was purified and cleansed, as Peter testifieth of Corne­lius and other Gentiles in S ^t. Luke, saying, That God had enlightened them by his Holy Spirit, and purged their minds by Faith.

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I perceive that by degrees you have come to the right explication of the truth; but there is yet one thing to be enucleated, for Peter saith, Of a truth I now perceive, that God is no respecter of persons: but in every nation, he that feareth him and worketh righte­ousness, is accepted by him. Act. 10. Here he sheweth that by good works a man is re­conciled to God.

This speech of the Apostle, meaneth nothing else, but what diverse other holy sentences do teach, that God in his election of, and his Love to mankind, hath regard onely to their goodness and glorie, not to their original, their pedigree, their coun­try, their sex, their age, their merit, or any other personal attributes. This truth is ex­emplified in the person of Cornelius, whom God called being an alien, and dignified him with a place in his kingdom. The signs of Election are an ingenuous and a reverential fear of God, like to that of obedient children towards their parents, from whence there ariseth in them, a confi­dence and a stedfast perswasion of the love of God to them, and from thence again groweth a delight in the Law of God, a com­placency in the works of righteousness, he that is accepted by God, he feareth, he honoureth, loveth, and trusteth in God: for it behoveth that the person of that man [Page 106] be gracious and acceptable, whose duties or offices of Love are accepted: for no per­formances are acceptable from him, against whom we entertain a prejudice or aver­sation, of this we have experience in the common civilities of life, but with God there is no prejudice, for he is the searcher of the heart. And John saith, Whosoever doth work righteousness, is born of God. Also, Whosoever believeth that Jesus is the Christ, he is born of God, that is, therefore some men live justly, some man believeth Jesus to be the Christ, because he is justified by God, and endued with holiness and righte­ousness by him: for unless he thus be born of God, he is unable to perform any thing justly and rightly, or to believe that Jesus is the Christ. This the Lord himself con­firmeth upon Peters confession, that he was the Son of the Immortal God. Verily (saith our Saviour) flesh and bloud hath not reveal­ed this unto thee, but my Father, which is in Heaven. Now there is this difference be­tween Divine and humane justice, he that is not justified by God, may execute hu­mane justice, for fear of punishment, ex­pectation of glorie, or hope of other re­ward; but no man is exercised in heavenly justice, who is not first justified, purged by Faith, and assisted with grace. There­fore it is no wonder, that whosoever feareth [Page 107] God, and worketh righteousness, is ac­cepted of God; because the fear of God is the beginning of wisdom, and a good under­standing have all they that keep his Command­ments. With this fear, as with salt, the Lord doth season their hearts, and preserve from corruption (even whilest they are ignorant of him) those that he purposeth to call in­to his kingdom. This inchoation of their liberty, is afterwards perfected in the time of their vocation, by the preaching of the Gospel and by Faith.

I have received full satisfaction, and I hope hereafter that both my self and o­thers, will give greater credit to the Ora­cles of God, then to the perverse opinions and interpretations of men.

Now that we may conclude this di­gression, I say that wheresoever, or when­soever such are found, in that moment of time they have attained to this Sanctuary, this propitious year of Jubilee. Onely as it is written, Let us call upon the name of the Lord, and we shall not be disappointed. Al­so, Whosoever shall call upon the name of the Lord, shall escape. Joel. 2. Also, The name of the Lord is a strong tower, the righteous flyeth unto it, and is safe. Prov. 18. To this tower, this sanctuary, the Lord himself beckneth the poor, the miserable, the wretched, the desperate sinners, in this sweet invitation, [Page 108] Come unto me all ye that labour, and are heavy laden, and I will ease you. These are the wayes, the secrets of holy state, and the Di­vine Policies, which our King useth for the Instanration of his kingdom. And if the kingdoms of the earth are enlarged by such artifice, how much more shall we think the kingdom of Heaven to be dilated, which is far more capacious, more firm, and more easie of access?

Truly I suppose it will infinitely ex­ceed the kingdom, or rather the dungeon of the Devil: even as much as there are more who wish and desire ease, impunity, Honour and Salvation, then who are in love with labours, punishments, servitude, igno­miny, and death eternal, and certainly but few men will precipitate themselves into these calamities, when they may with such facility redeem themselves from the fear of them. And although a small industry one­ly, seemeth necessarie to the prevention of these endles torments, yet we see but few men that contend to get to this refuge, this most pleasant Citie; and what should be the cause of this slackness, this dulness; this indiligence is to me altogether un­known.

The cause is manifest; First that which I named before, to wit that the new reason of state, which our King maketh use [Page 109] of in the administration of his affairs, de­ceaveth those that with the judgement of men, seek after this citie as gloriously visi­ble and conspicuous. Secondly, the Church is congregated and constituted out of this holy Sanctuary, by the preaching of the word, and the administration of the Sa­crament, and these being concealed from the greater part of the World, by this means, this citie for a long time was kept hid, and so little taken notice of; that it was scarce discernable who were the true Citizens. But as soon as the glad tidings of the Gospel have arrived, then we see them flock to this citie as in the time of Christ and his Apostles. For when Christ himself had said that the kingdom of God was at hand, and after that he had exhorted men to bring forth fruit worthie of repentance; he then called them all unto him, with that joy­ful summons, Come unto me all ye that labour and are heavy laden, and I will give you ease.

Of this joyful invitation, this liberal year, the Prophet Isaiah foretold, when speaking in the Person of Christ, he saith, I am endued with the Spirit of the Lord, Je­hovah hath Anointed me, and sent me to de­clare joyful tidings: to heal them of broken Spirits, and to give liberty to them that are in bondage, sight to the blind, to deliver the op­pressed out of their streights, and to preach the [Page 110] joyful year of the Lord. The Apostles also, those faithful Embassadours of Christ, did invite all mortal men to this great benefit, this most blessed kingdom. Old things are past away, behold all things are become new: and all things are of God, who hath reconciled us to himself in Christ Jesus, and hath given to us the ministerie of reconciliation, to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses un­to them, and hath committed to us the word of reconciliation. Now then, we are embassa­dours for Christ, as though God did beseech you by us, we pray you, in Christs stead, be ye reconciled to God: for he hath made him who knew no sin to be sin for us, that we might be made the righteousness of God in him.

But shortly after, false Apostles and coun­terfeit Embassadours, brought in humane traditions, and began to lay upon mens shoulders the burthen and heavy yoak of the Law, which things did deject, not erect mens minds, did terrifie them, not allure them, did wound them, not heal them: from whence [...] came to pass that few made their approach to this kingdom, or if they drew near, they soon returned and departed. For the Gospel of our Lord Jesus Christ, is not propagated and advanced by the sword, but by preaching, by the energie of the Spirit, by good example, patience, chari­tie, [Page 111] meekness, justice, temperance, constan­cy, goodness, faith, lenity, long-suffering, and all those blessed and peaceable fruits of the true Spirit of God. So our Lord him­self; so his Disciples propagated the truth, and sowed the Heavenly Doctrine of Christ in mens hearts. For our Lord as Hilarie told Constantinus; Augustus did rather teach than exact a knowledge and confession of himself; and giving Authority to his pre­cepts by the frequent attestation of mira­cles, he despised a will that was any other way compelled to acknowledge him. And full of truth are these words, for nothing so free as the judgement in Religion. For Religion flourisheth by sound reason and strong perswasion, not by fear and threat­nings. It is defended & preserved by dying, not by killing; by patience, not by cruelty; by justice, not by butchery; by faith, not by fraud & rotten policy. For he that will esta­blish Religion by imperious ordinances & force, doth not seek to defend it, but to violate and pollute it. But because we see the night approaching Caelius, unless you have ought to interpose, I shall descend to such places of Scripture, as seem to favour this my opinion, of the amplitude of the king­dome of God.

I have not the least doubt remaining, and I earnestly intreat you, before the night [Page 112] prevent us, to hasten to those proofs as the chief end of our meeting.

In the first place therefore, weigh diligently that magnificent promise of God made to Abraham, so often repeated and in­culcated. God promiseth, and confirmeth his promise with an oath; that he will make his seed as the dust of the earth, so that if a man can number the dust of the earth, then shall he number the seed of Abraham, Gen. 17. And again in the 22. chapter, he pro­miseth, In blessing I will bless thee, and in multiplying, I will multiply thee in thy seed as the Stars of the Heaven, and as the sand which is upon the Sea-shore, and thy seed shall possess the gate of his enemies: and in thy seed shall all the Nations of the earth be blessed. Here I would know of any man, whether God in this inimitable (as to us) and inesti­mable promise, did intend that the multi­tude of the Elect, (for that they were pre­signified by the seed of Abraham is plainly shewed in the 4. to the Romanes) should be inferiour to the number of the Reprobate? Who will dare to say so, when he compa­reth his seed to those things which exceed all other things for number, yea indeed, which are themselves numberless? For al­though Archimedes, that noble Geometri­cian, supposed that he could number the sand, not onely about Syracusa, but of all [Page 113] the habitable and in-habitable parts of the world; and undertook to write a Demon­stration of this supposal to Gelo, then King of Sicilie: yet the Prophet Isaiah teacheth otherwise. What man (saith he) hath measu­red the waters in the hollow of his hand? and meted out the Heavens with a span? or com­prehended the dust of the earth in a measure? or weighed the mountains in scales, and the hills in a ballance?

Thus comparisons of this nature have been adhibited, to demonstrate such things unto us, which in their kind admit of no comparison. From whence it follows, that the progeny of Abraham is more numerous and copious, than all others. Moreover, all the Faithful being comprehended in the seed of Abraham, there is in the expres­sions of the Holy Ghost, a kind of tacite contention against that Opinion of the Pau­city of Believers, for as often, and as much as he amplifies the Kingdom of God, so often, and so much he speaks in diminution of the kingdom of darkness. Neither in this can I accord with S. Austin, who saith these words are uttered in an Hyperbole, yet when he labours to declare the matter, any man may perceive he is mistaken. For in his Book Of the City of God, he saith, That the seed of Abraham is less in number than the multitude of the wicked. Suppose the sand of the Sea-shore, or the dust of the earth do much ex­ceed [Page 114] the number of the whole generation of mankind, What then? we do not con­fess that the number of the Elect, is great­er than the number of the Sands: but by the comparison this onely is in question, Whether the Holy seed of Abraham do not surmount the number of the wicked? but if it be not implied that the number of the Elect is the greater, why should it be com­pared to a thing that is infinit? If some man had come, and said, That this compari­son (so high that it exceeds belief) is more agreeable to the multitude of the wicked, which is much above that of the faithful, would he not hereby secretly insinuate, that here was no relish of Divine wisdom in this comparison? But if to think any such thing, much more to say it, be impious and exe­crable, it is manifest, and follows undenia­bly, that the multitude of such as belong to the Kingdom of God, is much the greater. But to this [...]ath not God added this also, That in the seed of Abraham all Nations shall be blessed? Gal. 3. But how shall they all be blessed, if the major part be excluded from eternal happiness? One of these two things is necessary there to be allowed, either (which I abhor to think) that God is a lyar, or else that the number of the blessed is not equiparated by any other number, and which of these two is to be chosen, I leave to the pious Reader to judge.

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You conclude solidly and truly; for as Fabius sheweth, an Hyperbole is then to be known, when the matter expressed, ex­ceedeth all natural measure. Now these promises are not vulgar, but so ample, state­ly and honourable, that the narrow minds of mortal men, should be struck with ad­miration as often as they contemplate the blessed multitude of the glorious Saints.

You speak the truth. But that wic­ked one who is wrapped up in a mantle of piety, hath been always busie and diligent to eclipse this truth. I will now produce an­other place of Moses, because I know every new argument is a fresh vexation to that fiend. In Exodus God doth wonderfully set forth the goodness of his own nature, for such is his clemency, that he promiseth mer­cy to a thousand generations in pardoning sins and transgressions, but threatneth ven­geance onely to the third or fourth genera­tion; Consider now what proportion there is between one thousand and four, and know that there will be as great an inequality be­tween the glorious free men of Jesus Christ, and the few and miserable bond-slaves of the devil.

This is a proportion without proportion, & (to speak like a Geometrician) a compari­son between a body and the shortest line.

From Moses let us pass to that Evan­gelical Prophet Isaiah, by whose authority [Page 116] we shall learn that this most blessed King­dom is perspicuously exaggerated. He pour­eth forth words of great consolation upon the Church, even then Militant, Rejoyce O barren, thou that didst not bear, break forth in­to singing and cry aloud, thou that didst not tra­vel with child. For more are the children of the desolate, than the married wif [...], saith the Lord. Which words are both cited and ex­plained by S. Paul in his Epistle to the Ga­latians, Many more, saith he, are the children of the desolate, than of her that hath an Hus­band. Now they that are experienced in knowledge of Divine mysteries, are not ig­norant, that the Church of God is under­stood by that desolate and barren, and the kingdom of Satan by the married wife, for in the same place the Apostle distinguisheth them one from the other, by most certain notes. Now we brethren, saith he, we the chil­dren of the Promise, as Isaac was: but as then, h [...] that was born after the flesh, persecuted him that was born after the Spirit, even so it is now. N [...]vertheless, cast out the bond-woman and her son, for the son of the bond-woman shall not be Heir with the son of the free-woman. Therefore we are not, my brethren, the chil­dren of the bond-woman, but of the free.

I have heard, and as I remember I have read, that that barren was the Church collected out of all nations, & that the mar­ried wife was the Commonwealth of Israel, [Page 117] the Synagogue of the Jews, which differ nothing but in Nation and time.

I know it, and therefore I alleadged this place of the Apostle, that it might plain­ly appear, that they are not distinguished by reason of Nation and time, but for inward qualifications, for manners, for conditions, and for the end. For first he distributes all mankind into those that are born of the flesh, and those that are born of the Spirit, besides these two, there is no third. Then he saith, Those that are worldly, do continu­ally vex and persecute those that are Spiritual and Heavenly, yet they are servants, these are free. Therefore in reference to their final condition, he conferreth an everlasting in­heritance upon the sons of the free-woman, those of the bondwoman being abdicated, forsaken, and rejected. These things being so learnedly and so plainly disjoyned by the Apostle, we ought not to conjoyn, or rather to confound them. And if any man will by that married wife, or by that daughter of the b [...]nd-woman, understand the Nation of the Jews: neither can he by that means detract from the multitude of the Elect: for as he that treads the steps of the faith of Abraham, is the son of Abraham, and belongeth to the number of the Saints; so he that followeth the contumacy, and abideth in the unbelief of the Jews, is deservedly called a Hagaren, and an Ismaelite. Here is therefore no place [Page 118] for tergiverlation; for he plainly affirmeth that the number of the Citizens of the Hea­venly Jerusalem, is much greater than that of the earthly Jerusalem, and this is the rea­son of that great admiration of the celestial Citizens, when they behold their own mul­titude, as you read at large in the Prophesie of Isaiah.

It is so; but why is one called barren, and forsaken; & the other the married wife?

First, because she is not so fruitful, pompous, and illustrious in the ceremonies of the Law as the other: Secondly, because she appeareth little and regardless in the eyes of the world. For she boasteth not of good works and merit: doth not make orna­ment, magnificence, and splendour, to be in­seperable notes of her purity; and Lastly, is not celebrated for diversity of Sects, and variety of rites and ceremonies. Therefore she is termed barren, without children, soli­tary, little, despisable, and forsaken of God, by them that judge according to the speci­cious outside of things. But on the contra­ry, the other said to have a husband, because she surpasseth in the pomp of outward wor­ship, for the Prophet hath opposed the mar­ried woman to the barren, and her that is forsaken: and speaks of both of them after the manner of men.

I will not here demand who is the hus­band of the Church, for I know it is Christ [Page 119] the Lord: but who besides will they have to be her husband?

The very Synagogue it self boasts of Moses, but very falsly, as Christ sheweth in the 5. of John, saying, Had ye believed Mo­ses, ye had also believed me, for he wrote of me: but if ye believe not his writings, how will you believe my words? Also our Lord saith in the 2. of the Apocalypse, that such are not Jews, but blasphemers, and the Synagogue of Satan. Moreover they who ordain and pretend Mo­ses for their Law-giver, if they seek salvation by any other Law than that of Christ, whe­ther it be of Moses, or Mahomet, or Pope, or any Seperatist whatsoever, they may be said to have a master & a husband, and they that are such, are all servants & bond-men, and as many as are begotten of them, that is, per­verted by them: and if they be servants, they shall not abide in the house for ever, but the son abideth ever. But Christ and his Spouse, the Heavenly Jerusalem, have children, and those free from the Law, as our Saviour told the Jews, If the Son shall make you free, then you are free; S ^t. Paul also telleth us, that where the Spirit of the Lord is, there is liberty, 1 Cor. 3. Therefore these are heirs, not by the observation of the Law, but only as sons, sons of the free-woman, which is the Holy Catholick Church, not the synagogue of the bond-woman, held under fear and servitude. For he that is a son, doth not imagine that [Page 120] he shall therefore become an heir, because he serves the father & keeps his command­ments, but because he is born in true and lawful wedlock, or else called into the fa­mily by adoption.

These things are so plain, that he is wilfully blind that seeth them not. But can you produce any testimonies out of the New Testament?

I can; Behold S ^t. Paul, comparing the calamity brought into the world by the transgression of Adam, with the benefit of Christs resurrection, that is, those which were damned in Adam, with those that are justi­fied, sanctified and saved in Christ, saith thus, But not as the offence, so is the free gift, for if through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abound­ed unto many, Rom. 5. Now the sense of the words is this, That the gift of one man Jesus Christ, hath abounded to many more, than the fall of Adam, and the offence by that fall did extend. Here you see the Apostle saith in terminis, that more are saved by the advantage of Christ, than are damned by the sin of Adam.

I do see it, and I understand it; but how in the same place are those words to be un­derstood? For he saith, As by the offence of one man, judgement came upon all men to con­demnation; so by the righteousness of one man, [Page 121] shall all men be absolved. Here he saith all men are damned, and yet all men are saved, and seems to speak things repugnant. For if all be condemned, there is a necessity none can be saved; and there is a necessity none can be damned, if all men be saved.

You have propounded a question some­what perplexed and knotty, but by Gods as­sistance I shall untie it: I know there are some that say, all are condemned, that is, all that are born under original sin, are obno­xious to condemnation: that all are absolved and set free, that is, that Christ died for all men, and that his death was effectual to ex­piation of the sins of the whole world, if all men had applied unto themselves the bene­fit of his death by saith; but this opinion tottereth, in regard that all men are born in original sin; yet all men are not justified, all men are not saved: and by this it would seem that the efficacy of the passion of Christ was not so diffusive, as the transgression of Adam was destructive, whereas if you consider the words onely, the reason should be the same in both. You have not forgotten the old Axiomes, Paria paribus, & contrariis omnibus contraria conveniunt. But this seems more plain to me to affirm, that all which are con­demned, are condemned for the offence of one man; and so also all that are saved, have salvation by the benefit of one; but it is true that all are condemned that came of the old [Page 122] Adam, and all which are born of the second Adam, which is Christ, are saved; but they are few, these are many, otherwise the righte­ousness of Christ, will be found less than the disobedience of Adam. Thus we shall with the Apostle, harbour thoughts correspon­dent to the Office & Divine virtue of Christ. And whereas it follows, that by the disobe­di [...]nce of one, many were made subject to the curse, we have already shewed that by many, the Apostle means all.

I remember it, and like very well of your interpretation; but go on, because I see you are ready to make an end.

To the amplitude of this Divine King­dom, those places also do concur in the se­cond Psalm, where the Father saith to his Son, Ask of me, and I shall give thee the Hea­then for thine inheritance, and the uttermost parts of the earth for thy possession. And in the 72. Psalm, He shall have dominion also from sea to sea, and from the River unto the ends of the earth: also, All Kings shall worship him, and all Nations shall do him service. These passages of Scripture in the History, belong to Solomon, but in the mystery, to Christ our King, as those that are conversant in the Scriptures, do well understand. Also that place in Joel 2. I will pour forth of my Spirit upon all flesh. Again in the 2. of the Acts, All men shall know me, even from the least to the greatest: Also in the first of Malac. From [Page 123] the rising of the Sun, even until the going down of the same, my Name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, even a pure offering. Consult also the Prophet, and observe in the seventh chapter, how honourable mention he maketh of the Kingdom of God. And there was given him dominion, and glory, and a Kingdom, that all People, Nations and Lan­guag [...]s, should serve him. Again in the 12. of John, our Lord saith of himself, And I, if I be lifted up, will draw all men unto me. A­gain, S ^t. John speaking of Christ, saith, That he doth enlighten all men, chap. 1. S ^t. Paul al­so affirmeth, that God would have all men to be saved. And in another place, He hath shut up all men under unbelief, that he might have mercy upon all men. In these and very many other places, by the word all, is intimated the amplitude of the Kingdom of God. This is that seed, that fruitful off-spring, which I­saiah fore-seeing, was forced with amaze­ment to cry out, Who can declare his genera­tion? This is that multitude declared by S ^t. John in Apoc. 7. After this I beheld, and to a great multitude which no man could number, of all Nations, and Kindreds, and People, and Tongues, stood before the Throne, and before the Lamb, cloathed with white robes, and palms in their hands: and cryed out with a loud voyce, Salvation unto God, which sitteth upon the Throne, and to the Lamb. This multitude, this [Page 124] majesty and greatness of the Kingdom of God, fu­ture generations will better comprehend than the ages past; for they shall behold the most happy spreading of the Gospel, they shall see the destru­ction of the Prince of the Ismaelites, and of that proud Vicar of hell. Antichrist by little and little shall be overcome, and cast into utter darkeness, from whence there is no redemption: and they al­so who have followed his voice, and obeyed his imaginations, shal participate the same damnation.

Oh how happy hath this day been unto me, wherein I have learned the explanation of so ma­ny difficult places of Scripture, so great errours detected and confuted, so many misteries revealed, and so many knotty and involved questions unin­tangled. The cloud of errour being blown over, I now plainly see, how rash and bold an enter­prise it is, to judge of the Kingdom of Heaven by appearances, which is not constituted by any thing subjected to our senses, but prepared by the electi­on of God, and distinguished from the synagogue of the devil, by faith and the fruits of the Holy Spirit, not purchased by any counsel, help, or me­rit of ours, but obtained meerly by the gratious good pleasure of our God. Wherefore from hence, forth I will forbear all such temerity, and will leave the disposing of his Kingdom, and the regle­ment of his affairs, to God himself, who enlar­geth it at several times, and in several places, as best seemeth good unto him. I will know it to be my duty, to worship God in Spirit, perpetually to exalt his mercy, to love and follow Christ, and to help all men, even mine enemies, with my care, my counsel, and all my best assistances.