IT hath been a Tradition a long time among all sorts of People Learned and Unlearned. That because our Lord Jesus Christ in his Sermon on the Mount gave such strict Precepts, that never any Lawgiver did the like, adding withal a severe Warning to his Disciples in these words. Enter ye in at the strait Gate, for wide is the Gate, Mat. 7.13.14. and broad is the Way that leadeth to Destruction, and many there be which go in thereat. Because strait is the Gate, and narrow is the Way, which leadeth unto Life, and few there be that find it. (Meaning probably thereby that they should not take to themselves that Liberty which was commonly used by other People in the World, but be very exact in observing those Rules of an elevated Nature which he [Page 2]had set them.) That therefore the number of those that shall be saved at the last Day is but small, very small in comparison of those that shall be damned in Hell for ever.

But let us now inquire into this matter: For, though I say not but that this Warning may have a Measure in it Reaching to all, who are the true Disciples of Christ to the end of the World, yet will it not afford any Warrant for such an Opinion that is here derived from it. Neither can the said Opinion be Justified upon any Terms.

Having thus, in short, declared freely my Judgment and Resolu­tion, I may (possibly) have an Imputation put upon me of a bold Singularity. And some will be ready to say, Tu autem, who are you that pretend to have more Understanding than others, and will venture thus to Correct your Elders and Superiours? But O Benedicite. I do not howsoever take upon me to Correct Magnificat, neither will I, though I be In Artibus Magister Quinquagenarius, Censure magisterially all those that maintain the said Opinion, but only offer to consideration my Conceptions upon it; Wherein if I err, I shall be willing and glad to be better Instructed. And since the Church of England (which is a cheif Pillar and Ground of Truth, and which under God is my Oracle to guide me in my way to Heaven) hath in her Articles, the Summary of her Christian Profession, lest this Point undetermined, we may have a Latitude in this case, every man to propound his Judgment with Humi­lity.

First then, as for this premised Scripture on which the aforesaid Opinion seems to be Grounded; Dr. Hammond (whom I men­tion, not as if he were to be accounted Infallible, but as one ap­proved for Learning and Holiness;) He I say, doth not stretch it to such a Sense; but in his Paraphrase upon it, rendereth it thus. First upon the thirteenth Verse (where Christ speaking to his Dis­ciples, in effect saith) Let all your Care be to set your selves upon the Christian Course, and to go thorough with it, be it never so strict, for it is easie to enter upon a vitious Course, and to go thorough that: Multitudes there are, great Store (both of Jews and Hea­thens, as the said Author renders it in another place) which pass that way to Eternal Destruction. His Prac. catechis. And up­on the fourteenth Verse he addeth to the same purpose. There will be likewise all need of your Care, because the Entrance and whole Course of a Christian Life is made of perfect strictness, in opposition to the looseness of the World, and that makes so many to choose it.

And the Lesson which I for my part would learn herehence, shall be through Gods Grace, to teach me who will be a Disciple of Christ, to be very watchful over my self, that I may be a Christi­an indeed by a strict and straight Conformity to the Rules of our Lawgiver, lest if I follow a Multitude in doing that which is E­vil, I may in the end fall into Perdition. Such or the like use it would become us all to make of these Words, rather than by an unwarrantable Interpretation of them, to intrude our selves into the Justice-Seat of the great and Omnipotent God, taking upon us the boldness to Judge before the time, as if a liberty were allowed thereto from this Scripture, which upon a due Search into it, we shall find, yet further, that it intendeth no such matter; for let it be considered,

Seeing we are not now under the severe Tutoring of that Ri­gid Schoolemaster, the Law, but under the calme and gentle Dis­pensations of Grace, or (as my aforesaid excellent Doctor renders it in his Paraphrase upon Rom. 6.14.) not under the weak uneffi­cacious Pedagogy of the Law, which could only forbid Sin and de­nounce Judgment, but never yeild any man hope of Mercy or a­mendment, but under a Kingdom of Grace, where there is Par­don for Sin upon Repentance. Seing I say it is so, we may be well assured that the way of teaching the Doctrine of Salvation is to be by the sweet and peaceable Suada of the Gospel, Which certain­ly is most prevailing to lead men to Repentance. Unlikely there­fore is it that Christ himself, now at his first entrance upon his Work, which the Father had appointed him to do for the Salvation of the World, would begin with such Terror as to preach Dam­nation to the greatest part of mankind, which certainly he did, if he said that few shall be saved by him, and that it was so decreed by the eternal Counsel of Heaven (as it is likewise pretended by those that are for this destructive Opinion;) we have heard otherwise out of the Gospel, that when Christ began to Preach, he said, repent, for the Kingdom of Heaven is at hand. Thus he began, and so he continued, giving it in charge also to his Disciples that they should preach the same Doctrine, which without doubt signified that in all places, and among all People where they were to come, the World should know, there is a possibility of Salvation, upon Repentance, for them all. For let me ask what is this Gate, and what is this way that leadeth to Life, but Christ himself? I am the Door (saith he John 10.9.) By me if any man enter in, he shall be saved; And a­gain ( John 14.6.) I am the Way, no man can come to the Father, but by me. And is this Gate so strait, and this way so narrow that [Page 4]few can go in the one, or enter in at the other? It cannot enter in­to my Heart to imagine, let all the World say the contrary, but that the Righteousness of Christ is sufficient to Justifie all mankind, yea that the major part of mankind shall be saved by him.

It is a saying worthy of all Acceptation, that Jesus Christ came into the World to save Sinners; And doth he now say that few shall be saved by him? What a Dishonour must this be both to him, and to his Father that sent him? Yea, did he come to destroy the Works of the Devil, as became the Captain of our Salvation, and can the Devil Immure himself still in his Works and strong Holds, so as to be able to draw, yea to drive the greatest part of the World under his Power for ever? This unavoidably must be granted, if that Opinion be true, viz. Because Christ hath said, strait is the Gate, and narrow is the Way that leadeth unto Life, &c. Few therefore shall be saved. These things considered we must necessarily render some other account of these Words, than hath been wont to be given of them; For, certain it is, the U­sual Sense carryeth with it such a Sound of Horrour, as is utterly inconsistent with the Nature of God, the Merits of Christ, and the glad Tidings of the Gospel, as may be here seen at large in the pursuance of this Discourse.

First then, this caution of Christian Strictness and Difficulty seems to be a Branch of that great Law of Equity written by the Evangelist in the Words immediately before, which must reach to our very Enemies, as appears Luke 6.27.31. Where this Rule is also prescribed, viz. As ye would that men should do unto you, do ye also to them likewise. A Precept it is, very difficult to corrupt Na­ture, and the broad Road which is contrary thereto, is the Com­mon walk of worldly minded Men, who are not willing to enter into any Course that may not agree with their Humour, Interest, and Advantage; Which Road Christ would have all his Disciples, to the end of the World, carefully to shun.

2. The Word [...] which is set in the beginning of this four­teenth Verse, is not always Coniunctio Causalis, but sometimes is a Note of Interrogation, or admiration, as it may be here [...], &c. How strait is the Gate, and how narrow is the Way that leadeth to Life, and how few there be that find it? And accordingly our Translators, as doubting of the Congruity of their Word (because) have in stead of it set in the Margine the Word (How) Which clearly signifies, they were not so positive in their Determi­nation here, as they were before in the other Clause of the wide Gate, and broad way.

3. It is observable that Christ himself varyeth his Words here when he speaks of the strait Gate and narrow way, from what he had said of the wide Gate and broad Way; he saith not here of the strait Gate, few there be that go in thereat, for then indeed there had been some Colour for this Opinion of the small number of those that shall be saved. No, but few there be that find it. And what finding is this? The original Word [...]signifies there are but few in the World that are so wise as they should be to come to the true knowledg and understanding of it, meaning without the guidance of Gods gracious and good Spirit, none shall ever find it. For

4. This Caution must be understood according to the Tenour of the Gospel, even as all the strict and elevated Precepts, which Christ here giveth to his Disciples are, viz. With a Restriction to the Grace of God, so far as they concern those that are Interessed in this Grace; And they are raised up to such a height to this very end, that Grace might be the more exalted thereby.

True it is there is another reason besides this of the strictness in Christs Doctrine, which is this. Our beloved Saviour knowing the Jews, and among them especially the Scribes and Pharisees (of whom he speaks expresly, Chap. 5.20.) to be pertinaciously set upon the bare Letter of the Law, and perceiving that his Doctrine would be cavilled at by them, as not agreeable to that Law. First that he might take away Occasion from those that desired Occasion, he saith plainly he came not to destroy the Law or the Prophets, but to fulfil; And after that, to shew the Vanity of their Pretensions to the Law, he gives the right Sense of several of these Laws, far surpassing the slender and jejune Imaginations of those Illegal Ex­positers of it. As namely, what is meant by the Law against kil­ling, what of that concerning Adultery, what of Swearing, what of loving our Neighbour, &c. In all which he far transcends those proud Boasters of the Law, raising it up to that Elevation which the Lawgiver God himself intended by it: And consequently it was necessary for these who would set up the Righteousness of the Law (if it were but in a Rivallity with him) to hear how strait the Gate should be, and how narrow the way that leadeth to Life, and how few should find it.

But to his Disciples his Doctrine hath another Lesson; all what­soever he had said, or whatsoever he will say is to be understood ac­cording to the Terms of the new Covenant, which he came to Seal and establish. For as he came not to destroy the Law or the Pro­phets, so much less did he come to alter, or to digresse from the [Page 6]order and method of Salvation, which he had received from the Father, that is, to save all those that repent and beleive. This is the irreversible Law of Heaven, nor was there any Word ever came out of the Mouth of our Lord Jesus Christ contradictory thereunto. This Sermon, as it is commonly called, which he Preached on the Mount, must not be stretched so far in the least Particle of it, as to frustrate that Grace whereof he is, by Order and Decree from the Father to be, by the Holy Ghost, the sole Dispenser and Administrator.

Away then with all that seeming Zeal which putteth Christ out of his Office, as this undoubtedly doth which wresteth these words of his to such a sinister Sense, as is here declared. We (alas) con­sider not what Wrong we do unto our selves thereby, for what are we, the best of us all, without Christ? what, but nothing? Without him we can do nothing, without him we can hope for no­thing. But as the Holy Apostle said, so may every true Beleiver say, I can do all things through Christ that strengthens me, I can en­ter in at this strait Gate, I can go upright and safely in this narrow way, which how strait and narrow soever it be to impenitent Sin­ners, or to those that are puffed up with their own Home-spun Righteousness, I shall, I doubt not, find easie and sweet to my e­verlasting Happiness, though all the Powers of Hell stood in my Way to hinder me.

So then, let this Gate be strait, and this Way narrow, yet by Gods Grace, and the special Assistance of Christs Spirit, many shall find it, and not only so, but go in thereat.

5. Our Saviour himself who is the best Interpreter of his own Words, doth refer it (as he doth other of his Sayings of the same kind v. g. Mat. 20.16. Luk. 12.32. Luk. 13.24.) not to the Pauci­ty of the Vessels of Gods Mercy which he had prepared unto Glo­ry, but to the small number of Beleiving Jews at his first coming un­to them.

That this may be made evident, let us single out the last cited place of Scripture, viz, Luk. 13.24. (as being most pertinent to the matter in hand) there doth Christ seem to declare his Sense in this particular, repeating the very Words which he spake to his Disciples on the Mount. Strive, saith he, to enter in at the streight Gate, for many I say unto you will seek to enter in, and shall not be able. It is an Answer (we see) given to a Question put by one (a Jew) about the number of those that shall be saved, Lord (saith he) are there few that shall be saved? To which Question, no doubt, Christ could have given him a punctual Answer, for he knoweth his own, [Page 7]such as are his Called and Chosen, and Faithful, being all written in his Book of Life, he could therefore have resolved him whether they shall be few or many. But instead of such an Answer, he puts the Questionist upon his Duty, strive (saith he) to enter in at the streight Gate, &c. Which is (as a good Author glosseth up­on it) intended to this purpose; You demand of me, whether few shall be Saved, but I admonish you not to trifle away time in such Questions, but let there be a holy Contention among you with all speed to enter in at the Door of my Gospel, for the time is but short in which you have a Capacity of Faith to obtain the Kingdom of God. For when the Gospel shall be taken from you because of your Unbeleif, you shall find how few of you will be in a State of Salvation. Now the Remissness and untowardness of this Jewish People was so great that few of them did Beleive the Gospel, and therefore few of them at Christs first Manifestation in the Flesh did enter in by the true Gate, that is Jesus Christ.

And that these Words of the streight Gate and narrow Way, and of the small number that finds it, were directed to the Contem­porary Jews, is evident also by the Apology which those Jews shall make for themselves at the last Day (as Christ foretold them in these Words) then (meaning when the Door is shut, the Day of Grace past) shall ye begin to say, We have Eaten and Drauken in thy Presence, and thou hast Taught in our Streets; Which Apology ne­vertheless should do them no good at all, for they that Despised him here, he will not own them then, but he will bid them depart from him. Yea and that which follows (ver. 29.) signifies the same thing, viz. They shall come from the East and from the West, and from the North, and from the South, and shall sit down in the King­dom of God, Implying that though but few Jews (So al­so is it understood by another good Writer) should re­ceive the Faith, Dr. Ham­mond. yet Disciples shall come to Christ from all Quarters of the World, and by him be received and entertain­ed as at a Feast.

This Scripture then doth not at all countenance that Opinion of the fewness of those that shall be saved at the last Day. Or say, the number of them shall be by many Millions, as it is commonly Said, less then of those that shall be cast into outer Dark­ness.

Which Opinion I shall now more at large examine, and try whe­ther it hath any agreement with the Analogy of Faith, or may pre­ponderate that right Reason which can be alleged against it. Which of the Creeds is it that hath ever been maintained in the Church that [Page 8]gives the least notice of it? What General Council in all their Decrees or Canons make the least mention of it! Among all the Confessions, Protestations, Declarations of the Christian Faith, wherein the Reformed Churches of Christ in these latter days have Harmoniously agreed, where can any Title be found (I say not Ex­proposito, but as Collaterally) referring unto it? To alledge the common Consent of particular Persons that maintain it, is of no Force, for what would that be, but to set up meer humane Di­ctates for our Rule, as if they were Oracles Infallible, and of equal Authority with the Holy Word of God? (which yet neither is to be yeilded to Creeds, nor to general Councils, nor to publick Confessions of Faith) we are to call no man Master upon Earth in matters of Eternal Salvation) So hath our Master in Heaven gi­ven us a Charge; And should any one now in this Generation man­cipate his Judgment to the Arbitrary Opinions of his fore-Fathers (which is and hath been Decryed sufficiently) or of the times where­in he liveth (which deserves as much to be condemned,) Doth he not digress from the Rule, and disobey the Command that our said Master hath set us?

But let me not be misunderstood, I do not in the least detract from Creeds, or Councils, or Constitutions and Canons of Chur­ches (enacted for publick Order or any other common Good) that Respect and Honour which is due unto them, neither is this last Warning premised, as if I would Dictator-like, impose upon any a necessity of Subscribing to me in this present Debate (unless they see just Cause and cannot avoid it.) It is indeed to render a Reason why I dissent from others in it (as we are commanded in Holy Scrip­ture) desiring also that a Liberty be granted unto me, which eve­ry man may challenge to make use of his Asterick or Veru in things that are but circumstantial and undetermined. As seemeth good unto him.

Nor can a Discourse upon this Subject be accounted a nice Curi­osity, the Glory of our Lord Jesus Christ our great Redeemer be­ing concerned in it. And it must be acknowledged to be very Meet and Right, and our bounden Duty to Ascribe unto Christ all the Honour that can possibly be imagined by us (whether it be by Circumstantial, or by Fundamental, or by Rational Deductions of Truth) all, I say, which may be without wrong to Divine Justice: And since it hath pleased God to bruise him, and to put him to Greis, when he hath in a quiet Submission to the Will of his Father, made his Soul an Offering for Sin, that is, for the Sin of the World: Who among us can chuse but say, Let him by seing his [Page 9]Seed enjoy the Travel of his Soul, without any lessening of his Delight and Content therein, that he may be satisfied. ( Es. 53.10.11.)

Whereas therefore it is commonly said that few shall be saved. First, I grant that in some Sense this Assertion is not to be denied; few they may be of what number soever in respect of Gods Mer­cies, which are infinite, and who would have all to be saved; few also in respect of Christ's Merits which are sufficient to obtain Sal­vation for the whole World were it Multiplied into Millions. But since the Holy Spirit of God in Scripture hath said of Gods Elect that they shall be as the Stars of Heaven for Multitude, and as the Sand of the Sea that cannot be measured nor numbered, and that the Multitude Cloathed with white Robes, having Palmes in their Hands was so great that no man could number (which large expres­sions we no where find to be used whensoever mention is made of those that shall Perish, but only it is said of them, they shall be many.) Since it is so, I would, for my part rather joyn with those who dare not affirm that they shall be few in comparison of those that shall be cast into Hell. Fearing that such a Conclusion will be so far from exalting Christ's Merits that it will much dishonour them; yea and so far from magnifying Gods Justice (as it pretendeth) that it will detract from it.

Which Word though it may sound strangely to some, yet is there no Strangeness between it and Truth. True it is, Divine Justice must be satisfied before any of the Sweet and Reviving Influences of Mercy could have fallen upon the Children of Men, and as true is it that the Satisfaction which Christ hath made for the Sin of the World, hath been more powerful to appease Gods displeasure a­gainst the World for Sin, and to bring many Souls out of the Snare of the Devil unto Glory, than Sin could be able in its most deadly Venome to destroy, or, than that Satisfaction can be which shall e­ver be giving by those who are doom'd to everlasting Fire, but ne­ver be finished: For in this is only creature-Satisfaction, but in the other Divine.

Upon the account of which full Satisfaction being foreseen and praedetermined by the wise Counsel of Heaven to be paid to the ut­termost, Mercy even at the Instant of mans Restauration from his Fall, began her Triumph in the behalf of her dear Purchace rejoy­cing against Judgment, looking upon him that was to be the Exe­cutioner of it, that is, the Devil, with infinite Disdain. And that her Joy might be full, the World was by Gods Decree to be brought under her Protection for the Sake and Safety of her Belo­ved Children; her Children, I say, the Fruit and Offpring of Di­vine [Page 10]Grace, which is and ever was (as we may Read Ps. 110.3.) more fertile than the Womb of the Morning that spreads her Issue over all the Earth.

Let Mercy then Triumph, as she well deserveth: And how shall her Triumph be profited, if her Enemy be permitted to carry cap­tive after him at his will, the greatest number of those that have been deluded by him? That her Triumph therefore might be the more Glorious, when in Justice God might have Condemned all to everla­sting Death, he left some to suffer according to their Demerits, but delivered more up into the Armes of Mercy to be saved; and how else should the Merit of our great Redeemer Jesus Christ prevaile more abundantly to save (as the Apostle argueth the case, Rom. 5.15. &c.) than the Sin of Adam was to bring Death and Destructi­on upon himself and all his Posterity?

The great Objection that can be here cast in, is that the major part of the World are and have always been Aliants from the Cove­nant of Promise.

Which, though it should be granted, yet will it not become us to determine of their final Estate, so as to judge them to Eternal Perdition. For as the Heavens are higher than the Earth, so are Gods ways higher than our ways, and his Thoughts than our Thoughts.

It is his good Pleasure (we commonly say) to save Infants of be­leiving Parents, who never came under the Guilt of any actual Sin, though they cannot (according to the Tenour of the Gospel) lay hold upon Christ by Faith; yea though they should suddenly or o­therwise by some casualty, die unbaptised (unless we will beleive as the Church of Rome Beleives that there is a Limbus Infantum where they are shut up for ever, separated from the Joys of Hea­ven and the Pains of Hell.) And such as are Invincibly Ignorant, as Ideots and born Changelings, and those that cannot hear nor speak, nor understand, being born Deaf and wanting such Intellectuals as are proper to Rational Creatures; yet these we are apt charitably to beleive may also non obstante be in a State of Salvation. And, I beseech you, may not the Wisdom of the Omnipotent God have its free Liberty to Act, and his Grace to operate in a way beyond our Apprehension for the Salvation of many of those who are yet Strangers unto him? by bringing them sooner or later into the Bond of the Covenant, in such a kind and manner, and by such means as shall seem good unto him? yea and without means too? For this is his Perogative, who hath said, I will be Gracious to whom I will be Gracious, and I will shew Mercy to whom I will shew Mercy.

It must be granted, the Devil hath, by Gods Permission, pre­vailed much to draw the greatest part of the World into most abo­minable Idolatries, &c. and consequently into a State of Condem­nation. But we must ever remember, it is God that Governs the World, and that he will not allow a Scrutiny to be made by us in­to the Secret of his Soveraignty, or that we should be busily Inqui­sitive, why he suffereth so great a part of mankind to abide so long, during many Generations, in the Region of Darkness, and in the Shadow of Death; In so doing we shall but shew our selves to be ungovernable under him: That which should satisfie us is this, viz. The Government he manageth by his Incomprehensible Wisdom, Power, and Goodness, according to the Counsel of his own Will (for he is Sui Juris absolute in his Power,) and for the advantage and advancement of the Kingdom of his dearly beloved Son; and this I presume will be acknowledged by all.

For us then to conclude the final Reprobation of whole King­doms and Nations under this Divine Government, because their present Infidelity is not restrained by the wise Providence of God, which ruleth in these Kingdoms of men, whats this, but to set Li­mits to the glorious and boundless Attributes of the most high in the Exercise of his Government? or to tell him, in effect, he must everlastingly condemn all these Aliants that are not acquainted with his Gospel, else his Government fails in the Administration of it.

Is it fit for us (Poor Worms) to dispute thus of Gods Arcana Imperii? rather should we humbly adore the Infinite Wisdom of our Governour, and confess his Judgments to be Unsearchable, and that his Ways are past finding out. What know we but that God who can bring Light out of Darkness, and Good out of Evil, may righteously confound his Enemy the great Prince of Darkness (who hath brought all this Mischief into the World) even in his great­est Strength, and in the thing wherein he hath dealt proudly, shew that he will be above him?

Such a Reflexion as this would (surely) better become us than by an Audacious Arguing to charge God foolishly (which though it be not uttered in Terminis, yet hath our Pragmatical medling with Gods Government such a Sense in it;) or in our hast, uncha­ritably to Condemn the greatest part of mankind (and that by Vir­tue of Gods Decree, as is likewise pretended) to everlasting Fire, and in it to remediless Torments.

Let this then be another Consideration which may lay a Restraint upon us, to keep us from the too common Arrogancy of senten­cing [Page 12]millions of millions, &c. of our own Flesh and Blood to Hell, viz. We are to let God alone to govern the World, for the King­dom is the Lords, and he it is who is the Governour among the Nations ( Ps. 22.18.) God is not the God of the Jews only. Hath he the ordering of them alone? (It was spoken when the Jews were Gods Selected People) Is he not of the Gentiles also? mean­ing doubtless at large all the World over. Yes, (saith the Apostle ( Rom. 3.29.) And so ought we to say, yes) of the Gentiles also, of what Nation or Language soever they be in any part of the World

Add hereto, the Conversions of men are not all after one sort: Ordinarily (indeed) they are wrought by the Preaching of the Gospel: But high time it is for us to learn that the Grace and Goodness of God towards men hath not been so Limited. Many In­stances are given us by approved Writers, how to men that sate in the darkness of Sin and Error, Light hath other wayes sprung up: sometimes by Afflictions only, sometimes by Voices from Heaven, sometimes by Visions and other gracious Dispensations of Gods good Providence.

One there was of late who at his Death vowed openly he had learned more good Touching his Soul in a dark hole within the Tower of London in a few Days, than ever he could in his Life, when he was in Light and Liberty abroad. But what speak I of one, when such a Mercy hath been common to many other, even in our Days? Frequently hath this work of extraordinary Grace been wrought upon men in former times to their Conversion. St. Au­gustine by a Voice from Heaven, viz. Take up and Read, take up and Read, was directed to that Sentence ( Rom. 13.13.) Not in Rioting and Drunkenness, not in Chambering and Wantonness, &c. and was thereby brought to a Sight of his former Vanities. When Justin Martyr saw the innocent Christians after their slanderous and false Praducements carryed to their Deaths, patient and joyful that they were thought worthy to suffer for the Name of Christ, he himself, saith in his Apology to the Emperor Antoninus that it occasioned his Conversion being before a Heathen.

Many Instances might be produced of the Conversions of men which by strange and wonderful means were brought to pass. But I should fall into a [...] if I should here render them as they are related by good Authors: It is sufficient they are well known in the World, not to be vaine Romances, but real Truths. But from thence we may safely inferr, if God hath been so gracious to those that are without as to give them knowledg of his Salvation, [Page 13]According to the good Pleasure of his Will (for is it not lawful for him to do what he will with his owne?) how can we say without a Pharisaical Arrogancy that they shall all Perish for ever in their Infidelity? who among us have known the mind of the Lord? who among us have been his Counsellors? are not these People (how strange soever they may seem unto us) sprung from the same Root with us? are they not tempered of the same Mold? are not their Heads upwards towards Heaven, as the Heads of o­ther Men? nay are they not made after the Image of God even as we? and do not the creatures (Crassioris Luti) at the very sight of their bodily Presence among them discerne somewhat in them of their Creator more than is in themselves, which forceth them to a Subjection? hath not God given a natural Excellency to them (If not Superiour, yet) equal to that whatsoever it be, where­in we Pride our Selves, as if we had not received it? we know the Parable ( Mat. 20.) I will saith the Master of the Vineyard, and I will saith God, give unto this last even as unto thee, which may Reach to Spiritual Endowments as well as to natural.

To conclude this Argument, as the Conversions of men are not all after one sort, so probable it is, because God is Rich in Mercy, and Delighteth in mercy, that millions of men in the darkest corners of the Earth may have some Dispensations of his Grace and Goodness to their Souls by several ways Investigable to us (so is the Apostles word) as may, if not in their life time, yet at their departure out of this World, be sufficient for their Salva­tion.

Again God doth not require in all, who are ordained to Eter­nal Life, the same Degree of Faith and Holiness and Mortification. For as he hath some who grow up Gradatim to a full Stature in Christ, so hath he others that are but Babes, who though they he Adulti, men well grown in years, yet when they depart out of this Life, may be said without a Meiosis, yea or an Hyperbole, to die in their Infancy. And he hath said that he will not any of his lit­tle ones should Perish. Nor hath he set any certain time for the conversion of men, but, as it is in the Gospel, some are called at the third Hour, some at the sixth and ninth Houres, and some at the eleventh Hour; even when they have spent the whole day of their Age in the idle Services of the World, and idolatrous Service of the Devil, they may through Grace, have the Penny of eternal Life given them, as well as those who have born the Burden and heat of the Day in the Service of God: Mercy may come upon the Wing to a poor Soul ready to perish, Inter Pontem et Fontem (as the [Page 14]proverb is) between the Bridge and the Brook. I am found of them that sought me not saith the Lord ( Es. 65.1.) I said be­hold me, behold me, unto a Nation that was not called by my Name, and again ( Hos. 1.10) In the place where it was said un­to them, ye are not my People, there in shall be said unto them, ye are the Sons of the living God.

I know well, these and the like gracious Words in Scripture refer to the calling of the Gentiles in general, whom upon the rejection of the Jews God would freely take into his Convenant, and make those among them that will hearken to the Voice of his Word and Spirit his beloved Children, as dear unto him as ever the Jews were. But it is not to be doubted but that they may have a measure reaching to particular Persons abiding in their Ignorance and Infidelity.

We (it's true) who are the Baptized of the Lord, and so cal­led with an holy calling into his Church, have reason to make our boast of God all the day long, and with all due Trankfulness to acknowledge his goodness in separating us from the World, and revealing to us the mistery of the Gospel: yet doth not our judg­ing to Hell whole Kingdoms of People that are Strangers to us, become us at all, as being too bold an Intrusion into Gods Prero­gative, for quis novit Scnsum Domini? (I say again) who hath known the Mind of the Lord? or who among us have been his Counsellours?

Nay is it imaginable that the Father of Mercies who is (as he is called Wisd. 11.23.26.) [...], a lover of Soules, whose delight hath been, and still is to be with the Children of men ( Pro. 8.31.) should endure the great Enemy of Mankind (whose enmity against us is the greater because of Gods goodness unto us) to drive headlong to eternal Perdition an innumerable Mul­titude of precious Souls made after the Image of God, the least whereof is of more value than all the World, though the Sun, the Moon, and all the Starrs be put into the Ballance against it?

If then this our gracious and merciful and almighty God is pleased to interpose his Power and Goodness in saving the Souls that should not die, pulling them as Brands out of the Fire, may we not have good reason to beleive that the Number of them is not small, yea that it may exceed the number of those, who for the glory of his Justice are left to perish in their Infidelity? because it is written his Mercies are over, or upon all his Workes, but especially upon the Souls of men, of which he accounteth it a [Page 15]part of his Glory that he is the Creatour ( Es. 57.16.) and be­cause it is not his Anger, but his Mercy, his Mercy, his Mercy that endureth for ever.

True it is likewise God hath had a Church in this World, ever since he made a Covenant with Abraham, if not before, and so will have to the end of it, till his holy Purpose and Decree be fully ac­complished in the Salvation of all his Elect, and this visible Church he hath thus built and established for excellent Ends and glorious Designs, according to his infinite Wisdom, viz.

• 1. That his Name may be here publiquely and Solemnely called upon in the World.
• 2. That his beloved Son, in whom he is well pleased, may as a Prince and a Saviour be exalted among the Children of men.
• 3. That his People, who are also dear unto him, and are so­lemnely contracted in covenant with him, may here live toge­ther in Unity, Peace, and Love, whereby they may in some mea­sure be Inured to that perfect State of Life which is to come, and whereto it shall please God to bring them,
• 4. That his great Wisdom in finding out a way to save man­kind might be publickly made known to the World.
• 5. Finally that the Powers of Hell may publickly also be disap­pointed and counter wrought in their Projects and Machinations which they devise against his Crown and Dignity, and against the glorious work of Redemption which hath been accomplished in the Earth.

It is likewise commonly said that as of old all the World perish­ed in the Flood of Waters, who were not in the Ark; So out of the Church there can be no Salvation for any. Nevertheless we are not to set Bounds to this Church, otherwise than God hath ap­pointed, and the Bounds that he hath set are determined upon those Persons of what Nation, or Country, or kindred soever they are, whom he hath chosen to be Heirs of Salvation, unknown unto us (for it is the Invisible Church which will prove to be Christs Spouse in the end.) As for us, I say again, upon whom God hath in the Face of the World, written his new Name, we must wait upon him in his own way set before us, that is, in a di­ligent use of his ordeined means for Salvation, and woe will be to us if we neglect them; but undoubtedly the Grace of God is not so straitned, neither is his Word bound (2. Tim. 2.9.) but it shall run and be glorified in all places of his Dominion without Controul. The great God hath an absolute soveraignty over all his poor Creatures, is free to do unto them, and with them what­soever [Page 16]he pleaseth by the liberty of his own Will, as to create them at first with one single Fiat so to uphold them, yea to save them by the Word of his Power, and with a look (as he did upon Pe­ter) to reduce those that are gone astray from him. And as he is not tyed with any Popish or Pelagian Thongs of necessity, congru­ity, or condignity, so neither is his Presence shut up in any Dona­tistical Limits, or Anabaptistical Conventicles, nor is his Church bounded within the marches of any, or of all the Kingdoms or Countreys which are usually called by the Name of Christendome, be it Italy, Spain, France, Germany, England, Scotland, &c. But it shall break forth on the right hand, and on the left (so saith the evangelical Prophet Es. 54.) and her Seed shall inherit the Gentiles wheresoever they be, and make the desolate Cities, even the most Barbarous in the World to be inhabited with those that shall be Heirs of Salvation: for (as the said Prophets words are) the Desolate hath many more Children, than she that hath an Husband, that is, than she that was solemnly contracted to the Lord by a matrimonial, that is, ecclesiastical Covenant.

But should any now be desirous to see this secret Indulgence of God towards his poor Creatures exemplified at large out of Scrip­ture, or to behold it commonly produced into Act before their Eyes, I must tell them that were it commonly Visible, it would not be accounted Secret; but Secret it must be, that the Order which by the divine Wisdom is appointed in the Church, for the conver­sion of Sinners unto God, and for building up his People in their most holy Faith, may not suffer any prejudice by an ordinary vari­ation from it, nor be less esteemed by us, as in all likelihood it would, if we could trace the Footsteps of Gods grace and good­ness in this kind, nevertheless some such Examples I shall produce for their full Satisfaction in the Sequel of this Discourse. Let that which we read in the 87th. Psalme suffice for the present to give us some notice hereof.

There we find, if we will understand, how graciously God will be pleased to deal with a People, who by their continued Aberra­tions from his righteous Law are estranged from him. When the Prophet (who ever he was) had said, glorious things are spoken of thee thou City of God, he presently addeth I will make mention of Rahab and Babylon, behold Philistia and Tyre with Ethiopia; and what mention (alas) can be made of Egypt (called Rabab) or Babylon, A Robore et Superbia. and the rest as they are there joyned together, all of them Chips of the old Chammisn Block, unless it be of their Enmity against God and his Church? or to [Page 17]tell how foulely Polluted they were with most odious Abominati­ons? Well, let it be so, yet even this miserably depraved People shall also help to build up Sion and make it Glorious: Multitudes shall be born there, who shall be free of the Foundation built up­on the holy Mountains, and the Lord (saith the Prophet) will account of them as his freeborn when he writeth up the People, like a King taking a Survey of his good Subjects whose Names are enrolled by him, in his Cense-Book.

But hath it ever been known (I will not say, that in those pla­ces and Countreys the true God hath been religiously Worshipped? for that possibly hath been, or shall be in process of time before the End cometh, but) that the Idolatrous Issue and Offpring of Cham and Canaan (for of such doubtless is the meaning of the holy Ghost here) did in any Age joyn together publickly and unani­mously to make this holy City Glorious by their ready obedience to Gods Law? this certainly hath never been done, and I think it may be said nor is it likely now to be done, while the World stand­eth.

If so, how come they here to have a favourable mention made of them? much rather (will some usurping Judges among us say) do they deserve to be marked with a black Coal of perpetual In­famy, and to be held accused. Sed a fabis Abstinendum, the Me­mory which is here made and commended, is to be ( Inter Cogni­tores, not Inter Contemptores, nor Consultores) not among Despi­sers, Censurers, or Jgnaroes, but among such as know God, and are acquainted with his Grace, and who will therefore say upon bet­ter Warrant than these Judges of evil thoughts, Fiat verbum dei, ruat Coelum; God will have a Generation Maugre the Malice of Hell, which shall secretly and to the World undiscernably spring up out of this cursed Root, and be born again.

For to this purpose (saith the Psalmist) this man was borne there, and again this man was born there, viz. In the City of God, signifying that many (the singular Number being put collectively for the Plural) should be born there, not of Chush, nor of Miszra­im, nor of Canaan (though their Progenitours by Nature) but of God; who as he formed man at first out of the Dust of the Earth, so can he form in these Egyptians, Babylonians, Phylistins, Tyrians, Morians the new Creature out of the Rubbish of Cham and Canaan, &c. in a way and manner unknown to us, as seemeth good unto him; Materials (indeed) very unfit, unapt, and uncapable of such a Form, but that the second Adam, being [...], had his Birth also with them, and in them; for so saith the Psal­mist [Page 18]again, this man was borne there, that is, in St. Austins Sense (and a very good Sense it is) Altissimus qui fundavit Civitatem factus est in eâ, i. e. the most High, viz. Jesus Christ, who e­stablisheth Sion, was born there; his Birth it was that produced theirs.

And doubtless if they were formed by Christ, or, as the Apostles Word is, Christ was formed in them, though neither Moses nor the Prophets, nor Pastors, nor Teachers did with their Midwifery give their Attendance at the Travel, we must say, they were also as new Creatures born again, when the Children were at the Birth God alone gave strength to perfect it. Hereupon followeth singing and rejoycing in Heaven among the Angels of God ( Luk. 15.10) where all Springs of spiritual Joy do flow abundantly. Thus it is usual with us here in this World when our Children are borne among us safe and sound, Singers and Players on Instruments (Prae­contor et Chorus) are called to make our Mirth increase, and our Joy to be more abundant.

If then Gods Heart be enlarged, and his Mercies extended to­wards his poor Creatures, the Heathen, and consequently towards the major part of mankind, to save them from their Sins, is it fit that we should be straitned in our Bowels to them? what though Multitudes in the World have not such means of Salvation as we have? The use that we are to make hereof is to be thankful, and fruitful in all holy Obedience, not to Despise, much less to Con­demne others, who may be as dear in Gods account as our selves: for like as weighty Eares of Corne have been seen commonly to grow out of the compass of the tilled Feild, yea as Corne hath grown up abundantly without any Tillage at all, or any sort of Husbandry bestowed upon it (called therefore by People in all pla­ces self-sown) and rather than God will suffer his Family here on Earth to want, and his Glory thereby to be lessened, he will feed them with the Corne of Heaven; so may God have a People dear unto him scattered abroad in the World without the Verge of his visible Church, and the Seed of his Word, and Grace may without the use of ordinary means spring up in the Hearts of Men dwelling in that dark places of the Earth, though the way and manner of its springing be best known unto himself, neither are we worthy to be of his Counsel in it.

We read of sundry Persons in Scripture, viz. Job and his three Friends, and Jethro, and Naaman, and Cornelius, with many more, who did worship the true God, having (for ought we see) small means of true knowledg; besides the working Spirit of a gracious [Page 19]God that enlightned them, inclining their Hearts to a willing sub­mission to his Law; which being so, have we not good reason to think (because Gods Mercies sail not) the same of others in all the Generations that have been, and to hope the like of many more in the Generations that now are, and that are to come?

In short, let a case be here put according to the common way of Arguing. A good King hath a care of all his Subjects without ex­ception; his Protection reacheth to them all, they all have the Be­nefit of his Lawes, and if it lay in his Power, he would make them all Rich and happy, yea he would make them all Kings like himself, that so he might have the more Honour by their Subjection to him; though they for the generality of them keep themselves low and beggerly by their want of Wisdom, for the improvement of his Favour: In the mean time, he chuseth out some to stand continual­ly in his Presence, to be his Nobles, Lieutenants, and Counsel­lours of State, while other are kept at a distance from him, that the Majesty of his Peson, and the Glory of his Kingdom might not be exposed to contempt in the sight of his Enemies, by their Sor­didness and Simplicity; whom nevertheless when by their taking more special notice of his goodness, or, by his sending his Son (Incognito) to make his Mind better known unto them (which he can and will do by his secret Instructions) they thereupon come to be wiser, and more worthy of his Sight and Presence, he will re­ceive them all without any distinction into his Grace and Favour: but when any shall offend by breaking his Laws (who yet are but few in a well-ordered Commonwealth compared commonly with those that are Loyal and obedient) he then maketh them to feel the Smart of his Displeasure, some by condigne Penalties laid up­on their Persons and Estates, and other by suffering Death and Torture, according to the quality of their Offences.

Here is the case, and whether or no, the Circumstances do suit well with our present matter in hand, I will leave to my Rea­ders discretion, let him make the comparison.

But seeing the Proverb often proves true, viz. Longum iter per praecepta, and we may add thereto, per Comparata, little good is to be done by telling men of Rules, or putting Cases, let us further see what force there may be in an Example which if rightly applied will suffice to convince the up­start Judges of this World, Ni sapis ex­emplis de­sipiendo sa­pis. who are hasty to pronunce a Sentence of Eternal Condemnation upon a numberless Multitude of People, Men, Women and Children, and that be­fore such time as a Legal Trial hath past upon any of them, which [Page 20]is worse than that we read of in the Psalme, (which nevertheless is an abhorrency to all Flesh) to murther the Widow, and the Strang­er, and to put the Fatherless to Death.

It is an Example which God himself hath given of his Pitie to­wards a multitude of his poor Creatures in sparing them, when the slaming Sword of his Justice was ready to consume them, such a wicked Crew they were whose wickedness was so great, that (as it is written of them) it came up before the Lord, I mean, the City of Niniveh (of which we read in the Book of Jonas) wherein were many hundred thousand Persons. My Argument in­tended from thence being this (which is, as we say, Aminori ad ma­jus) hath God shewed Mercy to a People because they were many, so as to save them from a Temporal Destruction, Certo certius he will then upon the same account much more manifest his goodness to a greater number in delivering them from everlasting Condem­nation.

This Mercy will the more appear by a due Reflexion upon the Place and People, to whom it came: a People as much separated from Gods Church, as any Jewes, Turkes, or Pagans are now: it was Niniveh, which was (as it is dissected to my hand) Niniveh of the Gentiles, Uncircumcised Niniveh, Niniveh of the Assyrians, Imperious, Insolent, Intolerable Niniveh, Niniveh setled upon her Lees, not less than thirteen hundred years, Niniveh Infamous for Idolatry with Nisroch her Abomination, Niniveh with Idleness so esseminated and her Joynts dissolved under Sardamapalus (as some conceive their thirty eighth Monarch) who sate and span amongst Women, that as it was the wonder and by-word of the Earth, so the Heavens above could not but abhor it.

Yet is this Niniveh become the famous Subject of Gods Mercy, though the Prophet Jonas (being it seems possessed with the same blustring Spirit, which now haunteth us against those that are Strang­ers unto us) was Offended, Vexed, Angry to the Death that it was so. But God, rich in Mercy, continues to be the same still, his Compassions fail not, his Mercy appears in her full Lustre and due Magnitude, when this merciless and angry Man was about to Eclipse the Glory of it: for even then (which is a thing to be admired and adored by all the World) did God plead for it, and by Irre­fragable demonstration justify it against the perverse disputings of that Techy Opponent, for the saving of a numerous multitude old and young, who must otherwise have been utterly destroy­ed.

It will be said, whats all this to the purpose? what? much e­very [Page 21]very way, whether we consider God himself, or those sinful Peo­ple whom he spared.

First, we see here how God delighteth in Mercy, Anger plea­seth him not, and (as he hath elsewhere not only said it, but sworn it) that he will not the Death of a Sinner, much less (it may well be thought) of a numberless Multitude, to throw them Head­long out of his Sight promiscuously into the Pit of Perdition. Now evident it is there were in that great City (because God hath been pleased to give the number of them) more than sixscore thou­sand Persons that were young and harmeless, young in respect of their Age, innocent in respect of their Lives, who knew not their right Hand from their left, not able to distinguish between good and Evil, and it may easily be guessed how great the number of other Ages was when there were so many Infants.

These things considered we may here argue (as is before said) from the less to the greater, if God will have Compassion upon such a multitude of wretched Sinners, (whom he at first created after his own Image and likeness) partly because of their great number, to save them from a bodily Destruction, yea and to plead so earnestly against their Adversary, who would gladly have seen the City flaming about their Ears, can we think but that he will much more shew Mercy to the Souls of a much greater Multitude, viz. of the greatest part of the Children of men, to save them from the Vengeance of eternal Fire.

Unless we will say, which God forbid any should say, that af­ter this Life is ended, his Mercy is quite spent, clean gone from an innumerable company of precious Souls for ever, and that he will, contrary to his former wont, take delight in executing his Wrath upon them to the uttermost. Oh! far be it from us to judge so hardly of the God and Father of Mercies, or to think that he is like unto us mutable and inconstant, one while kind and pitiful, another while cruel and unmerciful. The good Prophet will tell us in the Psalm († 136) not once but many times for our greater Assurance, that his Mercy endureth for ever, and again and again that his Mercy endureth for ever, meaning that his Mercy in the full Latitude of it (which non Obstante is without any Limits accor­ding to his own nature) endureth for ever.

It will I know be objected, wheresoever there is a true Repen­tance, there shall most certainly be a Remission of all manner of Sin. But who can say that the Idolatrous Heathen, &c. wholly Ignorant of the way of Salvation, could or can possibly repent them of their Idolatries and other their Abominations? the answer [Page 22]hereto is ready, who among us can say the contrary? true it is, if we look no further than our own common Experience will lead us, who must be limited to sense in this case (as we are in all things that come within the Ken of our observation) we shall then be apt to make such Conclusions. But as the Apostle argues (1. Cor. 2.11.) What man knoweth the things of a man, save the Spirit of man which is in him? even so the things of God knoweth no man, bitt the Spirit of God. Now the true and real Conversions of men are things beyond our reach, they are known only to him, who search­eth the Heart and the Reines, and it is not for us to take our Measure of the great God, according to the scantling of our nar­row Nature in this or any other of the Works of his Grace.

God doth not, I say again, deal with men in their Conversion all after one sort: look but upon these Ninivites (which is the thing we are here secondly to take into our Consideration.

We see their Repentance was very sudden, for as soon as Jonas had begun, the first day, to enter into the City, and had made his Proclamation, which God appointed him, publickly in the Streets of it, the People will not put him to the Toile of the other two days Journey, but generally believed in God, and repented of their Wickedness, whereupon even assoon did God repent of the Evil that he said he would do unto them, and he did it not. So for ought we know may there be between God and the Souls of men, who for the present are without God in the World, when they are to depart out of the World such an Intercourse of Grace on Gods part, and of Repentance on theirs which may open Heaven unto them, as much as our daily Conversation with God may en­title us to a Participation of it.

True it is, the Preaching of Jonas, though it was very short, did as 'twere sound an Alarm to these Ninivites, which did awaken them out of their sinful Security, it being the means which God ordaineth to bring men to Repentance, and he will not digress from his own order, unless it be where time of Life is near up­on the last Period, and those means do fail; for in such cases, where there is no open Vision, and the Days of mans appointed time are at an end, there doth free Mercy appear in her Eminency (as it did to the Theif upon the Cross) God giving first the Grace of Repentance, and then Vouchsafing his favourable Acceptance of that Grace which he himself hath freely wrought in the Hearts of his poor Creatures, though it be by them but weakly exerted and performed.

We (alass) unprofitable Servants that we are, the best of us all, when we buckle to our Business, and with all diligence endeavour to work out our own Salvation (as we are warned) we must, being conscious to our selves of our many failings in it, do it with fear and trembling, ever confessing it to be of the Lords Mercies, if we find any acceptance, and that we and our Works together be not at the last burnt in that Fire which shall never be quenched. Hear how St. Paul determines the Case ( Rom. 9.16.) It is not (saith he) of him that willeth (who hath only an inward desire to please God by his Obedience, but doth not, or cannot produce it into act) nor of him that runneth (who doth the best he can in pressing toward the mark, to obtain the Prize of eternal Happiness) but of God that sheweth Mercy, it is Mercy, Mercy only that is all in all from first to last in the Work of mans Salvation: and this hath ever been acknowledged by all (the Pelagian Hereticks only ex­cepted.)

What else is the reason that when we see men among us live dis­solutely, and die it may be desperately, especially if they be of our neerest Relations, or such for whom we have had a more than ordinary kindness, we do not presently account of them as cursed castaways, but are willing to suspend our Judgment of them, as to their final Estate, though possibly we may have some fear of them, and be greived that they had no more care of their Souls before they died, what else, I say, is the reason hereof, but that in the multitude of our Thoughts within us at such times, our Minds are overruled by the remembrance of Gods infinite Mercies? and I beseech you, should we not impartially have the same considera­tion in us, when we reflect upon others that are Strangers unto us, in what place of the World soever they are? whom howsoever we slight, yet hath God a special regard unto them; for when he at first had selected his Israel to be a peculiar People unto him, e­ven then he gave them a charge not to vex or oppress the Strang­ers, but to love them, as themselves, Ex. 22.21. And very often doth God, in the following Generations renew the same charge unto that his antient People: now we cannot but think this Charge hath a measure in it reaching to us under the Gospel, which if it hath, and that we will not be partial (as is said before) in judging Strangers more than those desperate ones among our selves, how can we so Positively determine of the major part of mankind, as we do, that they shall inevitably be thrown into Hell to be there Tormented for ever and ever?

If any who are yet tenaciously set upon this destructive Opinion [Page 24]shall accuse me of Prolixity (as I think none else will) I hope my endeavour to refute this Errour will sufficiently excuse me among those that follow the conduct of reason; who will be ready to say in my behalf, seeing so great an Errour hath prevailed so long among us, it is but necessary that much be said in the Conviction of it. Sure I am St. Austin will be my advocate herein, Non est mul­tiloquium (saith he) quando necessaria dicuntur, quantâ libet Sermo­num multitudine ac Prolixitate Dicantur. I shall therefore take the liberty to proceed yet further in shewing the Irrationality, I may say the Impiety of this Soul-murdering Doctrine.

High time it is for us all to forbear judging the World at the rate as we have been wont, for we do not only condemn to Hell and everlasting Death, those whom (we may or should have good hope to beleive) God hath ordained to eternal Life, but we do, in effect, spend our hasty and audacious Censures upon God him­self, if he shall, contrary to our decision in this case, save those whom we have marked out to Destruction; wherein we are some­what like unto that Insolent and Peremptory Alphonsus in Spain, who like a bold and Atheistical Fool spake of the Creation in this manner. If (saith he) I had stood by God when he had created the World, I could have directed him how to have ordered it better than he hath done: So shall we in our precipitant judging the World before the time, according to the common fancy that hath been among us, seem to prescribe unto God what Course he should take in his Judgment to come, and that he take care our Orders be punctually observed in it.

An Indignitie and contempt so hainous to be put upon the Wisdom of the most high God, that it will be adjudged by the whole Creation an Impudency most Inexcusable. And this we shall certainly find to our eternal Shame and Sorrow (unless we re­pent of it betimes, and learn to be wiser) when we shall mourn at the last, and say, we Fools counted them miserable, but now are they comforted, and we are tormented.

Two Examples shall be here taken out of holy Scripture (see­ing that it is expected) of such Persons, (the one a Heathen, the other (probably) a Jew, but extraordinarily wicked) who had they been brought into our usurping Phrontisteries, before we heard they were acquitted by their own lawful Judge, we should have passed a Damnatory Sentence of Death upon them, when notwithstanding the Holy Ghost himself would have been their Compurgator.

The first is that Syrophenician Woman (whose Praise is in [Page 25]the Gospel) she was of the Canaanitish Extraction, and upon that account to be reckoned as a Dog, an Idolatour among the Phenicians, from whom many heathenish Abominations were spread into several parts of the World, and her Habitation there was (In Finibus) in the remote Borders of that Countrey, where unavoidably she must be deeply sowst in the Dreggs of Ignorance and Infidelity. Yet even this Woman (so unlikely as she was) during this her deplorable Condition, had her Name (we may well presume) written in the Book of Life, and had also somewhat written in her Heart and Soul well pleasing unto God, which did not outwardly appear, until Christ, to make her a publick Example of Gods abundant Mercy among the Heathen, was pleased to draw it out of her, by his Wisdom; a Wisdom surpassing that of Solo­mons, which he shewed in the case of the true Mother of the Child, that was brought before him.

It is like enough, she had heard from some of Tyre and Sidon, who had been in Jewry, and had seen or heard the admirable Works, which Jesus did ( Mar. 3.8.) or from the Jews who did trade into those Parts ( Tyre being a Mart which was much fre­quented) of the Fame of Christ's Power and Readiness in healing Diseases, and casting out Devils, and of his descent from David, but she her self stirred not out of those Coasts, to hear the Doct­rine of Salvation from him, or his Disciples; and the Devil (pro­bably) perceiving more in her against his Kingdom than men could (for he is a subtle insinuating Spirit) had afflicted her more than the rest of her Vicinity. Christ takes a long Walke from his own Countrey thither for her sake (for as soon as he had done for this Woman that which he intended, he departed from those Coasts,) and being there, he entred into an House (saith St. Marke) for he would have no man know it, but he could not be hid; how­ever the end and purpose of his coming he did not impart unto a­ny, only he himself knew what he would doe.

At length, this Woman hearing of him, she makes her address unto him, crying out, have Mercy on me, O Lord, thou Son of David, my Daughter is grievously vexed with a Devil. But Christ answered her not a Word: Strange! Is he come so long a Journey for this purpose, to relieve a poor Woman, and will he now take no notice of her, not so much as speak to her? he, who was wont to prevent others, asking them what they would he should do for them, doth he now refuse to speak unto her that begged Mercy of him? When the Centurion (a Heathen also) be­sought him for his Servant that was Sick, he presently replyed, I [Page 26]will come and heal him, and hath he now left his old wont? no such matter, his Silence here did speak his Wisdom, in bringing that to pass, which he intended; he answered her not a Word, and St. Austin will tell us why, non ut negaretur Misericordia, sed ut desiderium accenderetur, Serm. de Tem. 74. nec solum ut desiderium accende­retur, sed ut humilitas Commenderetur, i, e, not that he would deny her the Mercy which she desired, but that her Desire might be more fervent, nor that only her Desire might be more fervent, but that her Humility might be commended. Here then is Wisdom, not by his Word, as he deals with us, but by his Silence to bring forth that which he had designed to commend in this Woman, and that her Humility might appear to be a Legitimate Child of Grace which called God, Father.

By his Wisdom he made the Heavens (saith the Psalmist) but he spake the Word then, and they were made, he comman­ded, and they stood fast; here, that the good Work which God, the great Spring and Fountain of all that good is, had secretly wrought in the Heart of this Heathenish Woman might appear to Gods Glory, and be extolled, he, at her first approach unto him speaks not a Word.

True, it is usual among men, out of Policy sometimes to for­bear speaking, to try the Wit, or Valour, or Fidelity, &c. of those with whom we converse; but Christ our Lord and Master needed not to make such Experiments, for he knew what was in man ( Joh. 2.25.) he knew what this Woman had been, what she then was, and what she would be, yet is silent, that her continu­ed Humility might be the more Famous and Exemplary, to the si­lencing (probably) of all those, who will be hasty to Judge and Condemn others, yet know nothing at all of what hath passed be­tween God and their Souls.

Not to lose my self and my Reader in a large inquiry after all that we find written of this new Convert, that which remains shall be breifely drawn up together. Many were the Discouragments (as one hath summed them up) that her poor Soul digested. First, she was not answered by Christ. 2. She had backfreinds of his Disciples, who knew her not so well, as their Master did, and therefore would be rid of her because of her Importunity. 3. She was none of the Sheep that Christ would then regard (though he had other Sheep abroad, whom he was in time to bring into the Fold, Joh. 10.16.) 4. She was a Whelp.

Alas he spake not to her at first, but now when he speakes, his Words are as Thunder and lightning to drive her from her hold. [Page 27]Yet is she not terrified with them, but fastens upon Christ with her Prayers, as the Woman of Shumem upon Elisha with her Hands (thus a good Divine makes the Cmparison) she caught him by the Feet, and said unto him, as the Lord liveth, Bishop King upon Jonas. and as thy Soul liveth I will not leave thee: she wrought a Miracle by the Force of her Prayers, she made both the Deas to hear, and the Dumb to speak, she cryed to the Ears and Tongue of her Redeemer, Ephata, be ye opened, hear and answer my Pe­tition, fulfill my request.

What followeth? she won and obtained a notable Victory, for she not only prevailed in her Suite, but was dismissed with a singu­lar commendation of her Faith from the mouth of Christ himself. O Woman, saith he, great is thy Faith, be it vnto thee even as thou wilt.

Judge then, could this poor Greek, this Syrophaenician, this Canaanitish Woman (for all these Terms are put upon her in Scripture) be able to discerne a Power in Christ above that which is Humane, and with humble Prostration, zealous Importunity, and invincible Confidence Parley, yea Struggle in this manner with him, and breaking through all Difficulties that lay in her way, carry her Cause in the end with Applause, enjoying her De­sire to the full? could she, I say, have done all so successfully, as she did, had she not been secretly instructed beforehand (or at that Instant) by a good advocate, the Holy Spirit of God (for where else could she have it?) how to order and Sollicite her bu­siness to so good purpose?

An Example that Cleerely demonstrates the powerful Work­ing of Gods Grace towards such as are without; for this being done to this Woman, why should any man doubt but the like may be daily done (though in diverse manners, as seemeth best to the Almighty worker) to many others in the same condition of distance from the Visible Church? yea to Millions of Milli­ons, as well as to one, they being all alike with us before God in respect of their Creation, and alike also in respect of their Apo­stacy in Adam, Divine Grace being likewise of so diffusive a Nature, that we should use it hardly, and do our selves no good, if we should put a stop to the Current of it, otherwise than the Spring from whence it sloweth will feed it, and send it.

Another Instance which we read in Scripture of Gods free Mer­cy to a great Sinner without the use of ordinary means, is the Pe­nitent The if upon the Cross; he was, as St. Luke calls him [...], a Malefactor, a worker or Artificer of Iniquity, one that [Page 28]made a Trade of Wickedness, a common Robber, so the Word [...] use by St. Matthew, From [...] Praeda implyeth; one that spent his Life in making a Prey of all that he could catch by Fraud or Violence, yea and possibly by Murthering those that came within his Reach: A great Malefactor (doubtless) he had been, as appeareth by the Death which he suffered; for this servile Supplicium (so Crucifixion was called) was not wont to be inflicted by the Romans (a generous Nation) upon any, but upon the baser sort of People, and such among them, as were found guilty of notorious Offences.

But that which made him a worse Malefactor than all his former Outrages had done, was (in my Opinion) that when Death was ready with cruel Torments to seize upon him, yet then did he revile the Lord Jesus Christ, as he was hanging upon the Cross near unto him: for thus saith St. Mathew and St. Marke likewise, the Thieves also which were crucified with him cast the same in his Teeth, that is, up­braided him as the Jews had done: [...] the Thieves in the plural Number, not contradicting St. Luke, who so writeth but of one of them, and that the other rebuked him for it (upon which seeming difference the Renegado Julian took his liberty to be Julian the Scoffer) but the old Rule is good, Distingue Tempo­ra et concordabunt Scripturae, let time be observed (without which there will unavoideably be confusion in many things) and the Scriptures will not differ: It holds well in this case, both these Malefactors might at their first Crucifixion (looking upon Christ whom (possibly) they had never seen before, and hearing the Jews cry out, he saved others, himself he cannot save) cast the same in his Teeth also. And of this might St. Mathew and St. Marke both give their Record, to the end that Gods Infinite Mercy might appear in the Conversion of one of them within a while after. For when the secret and powerful Operation of Gods Spirit had touched his Heart, after he had seen the extreame Wickedness which Christs Adversaries used towards him, how they gaped up­on him with their Months like Ravening and Roaring Lions, and that he nevertheless, though half dead gave no answer to all their hard Speeches, but only prayed to his Father to forgive them, and him amongst the rest, then (as it is written of Saul (1. Sam. 10.16.) when he had a Flash of Gods Spirit passing by him) he was immediately turned into another Man.

I Know well what fence hath been wont to be given of St. Mar­thews and St. Markes Words to reconcile them to St. Luke. But because we may here take a fair occasion to extol the Goodness of [Page 29]God in the Conversion of a Sinner (and no man should indeed let slip such an Occasion) and because nothing appears in the Words of the Evangelists compared together, that may give a Check to this construction, but rather they seem to consent thereto, I would for my part chuse to understand the Sense in the manner here de­clared for so good a purpose, as Gods Glory, than to make a dif­ference where is none, and then compose it again by having a re­course to our Rhetorick (wherein the aforesaid Apostate Julian, well Skilled in such learning could not be Ignorant) to borrow a Figure, which when we have made the best of it, will not in Rea­son be enough to stop the Cavills which Atheistical Scoffers will be apt with their wide Mouths to object against these most sacred O­racles of Heaven.

But let it be granted that this Malefactor was a Convert at the Hour of his Crucifixion, or, at the time when he first heard his fellow-thief revile our Lord Jesus Christ, he himself forbearing then to use such wicked Language; is it not strange (though) that he who was but now attached for his many outrages by the Highway, had scarce shifted himself out of his disguise, or washt his Hands, it may be, from his bloody Murthers, at least from his Rapine and Violence, should now, when he was under most in­tollerable Pains, extended upon the Cross, his Skin (possibly) all torn with Scourging, according to the Custome, his Hands and Feet, for certain, pierced through with Nailes, the weight of his Body causing the Torment in those tender parts to encrease more and more, when he saw Christ forsaken by his Disciples (which might make him think that even they were afraid to confess him, or that they doubted he was not the Man he pretended to be) when he heard the Spectatours round about, especially the Elders and chief of his Nation reviling him, is it not, I say matter of Wonder and Amazement that he should now, all on a sudden witness so good a Confession, not fearing either Jews or Romans, or the Devil, whom he had served all along, but God only? and that he should now again practise his old Trade in a better and more commenda­ble way, set upon Christ destitute of all visible help and succour, break through all, and take Heaven by Violence?

He could not with Patience endure to hear the Blasphemies of his Companion, but rebukes him sharpely, dost not thou, saith he, fear God, seeing thou art in the same Condemnation? his meaning is, neither I nor thou have hither to been kept in any Awe by the Laws of men, but we have transgressed beyond all the Bounds of Civility, unworthy therefore to live any longer among men in this [Page 30]World, but what, wilt thou not now fear God, now when thy Soul is ready to exhale itself out of thy Body? now, if ever, is a time for us to repent of our Wickedness when we are upon the ve­ry Threshold of Death, and must instantly appear before the Righteous God, to give an account of our Prodigious Villa­nies.

And as he thus rebuketh his Fellow, so he Justifieth Christ a­gainst all the Calumnies of the Jews; he had nothing free about him but his Heart and Tongue, his Hands and Feet were so nailed to the Cross, that he could not Worship Christ, as he would, with a humble and religious Incurvation. His Heart and Tongue there­fore he will give up unto Christ, his Heart in a free and faithful Confession of his Sins, in Sympathizing with Christ in his Misery, not regarding his own though it was also most Intolerable, in ap­plying Christs Merits to himself; his Tongue in proclaiming a­loud Christs Innocency, this Man hath done nothing amiss.

The Jews had Traduced Christ Blasphemously Affirming that he was a Seditious Person, that he was a Blasphemer, a Wine-bib­ber, &c. that he would destroy the Temple, that he made himself a King; this honest Confessor e contra, cryed out Nihil indecens se­cit, he hath done nothing amiss. A King, 'tis true, he is and hath a Kingdome which his Enemies shall find to their everlasting Con­fusion, when he sitteth upon the Throne of his Glory, to judge them that have said Nolumus hunc regnare, we will not have this Man to Reign over us; for thus he makes a Protestation of his Faith with a confident Resignation of himself unto Christ, as his leige Lord and King, Lord (saith he) Remember me when thou comest into thy Kingdom.

O admirable Faith, O incomparable Faith! never was the like heard of, neither indeed could be, since the World began. This was the last Confessor that Christ had, while he was living in this World, but he outstripped all those that were before him, fulfil­ling that Word which was spoken by Christ, viz. The last shall be fust: he was able (we see) by his Faith to remove Mountains of Opposition which lay in his way, that he might cleave unto Christ. It was a Faith I say again that surpassed all other that we read of in Scripture, a great Word, but by that time it be duly weighed, it will appear to be most true.

One of good Note in the Church makes the Comparison in this manner▪ what is more worthy of Wonder and Amazement, than that a Theif should have a better knowledge of Christ upon the Cross than some of his Disciples had, when they sate with him at [Page 31]Supper? that a Theif should have a more eminent Degree of Faith than the Patriarch Abraham the Father of the Faithful, than Moses the Servant of God, than the Evangelical Prophet Isaiah, than his own Domestick Attendants, to whom it was given by aspecial Grace of Dispensation to know Christ, and the Mysteries of his Kingdom?

Abraham beleived in the Lord, but it was when he was so much honoured, as to have God himself to be his own Messenger, and to parley with him from Heaven. Moses beleived in the Lord, but it was when he appeared to him in the midst of a Fiery Bush wonderfully. Esay beleived in the Lord, but it was when he saw him sitting upon a high Throne. The Apostles beleived in the Lord, but they were Eye-witnesses how his Miracles posed Nature, and all the Creatures did their Homage to him, as to their Crea­tour. These were easie Taskes of Faith; but this noble Confessor beleived in the Lord, when which way soever he looked about him, his Eyes could meet with nothing but Horrour and Misery. He doth not supplicate Jesus sitting at the right Hand of the Fa­ther, so he is crowned with Majesty, nor unto Jesus judging the Quick and Dead, so he is attended with Angells, &c. But when he saw his Sides, Hands, Feet all bleeding, his Face Ghastly, his Head drooping, and his Soul heavy to the Death, even then he said to Jesus, Lord remember me when thou comest into thy King­dome; as if he had been lifted upon the Cross to overlook Christs Debasements, and to make a shew openly that his Faith should outvy his Sense.

But now it may well be demanded from whence hath this man this great Power? where did he learn all these things? not (sure­ly) upon the Highway, not under Hedges, not in his Dens of Thievery, no, but it was given him from above, by the immedi­ate Work of Gods Spirit, which breatheth where it listeth, not discernable by men ( Joh. 3 8.) And verily whatsoever hath been otherwise thought of this man (the things here premised be­ing well considered) his Example alone may satisfie us that Gods Mercy is not limited either to time or means for the Salvation of those whom he hath ordeined to eternal Life. Which being so, how can any man (I say again) be so peremptory as to conclude (and that against the very Nature of the Almighty and Merciful God so often and so fully made known to the Church in the Holy Scripture) that the greatest Part of Mankind shall perish eternal­ly in the Torments of Hell without any Remedy?

Sed Obiter, let all men beware that they be not so unwise as to [Page 32]lose themselves in this Comfortable Doctrine, which, though it be in Truth most Evangelical, yet I fear, as Grace can Work good out of Evil, so may the corrupt Heart of man by a Satanical Chi­mistry draw Evil out of Good, (as many wretched People have done by making an ill use of this Example of Gods Mercy to the Thief upon the Cross.)

I do therefore desire all that shall read or hear of this Doctrine of Salvation thus enlarged, to forbear their hasty and pernicious Misconstructions of it, till they have informed themselves better by the Cautions that shall be here added unto it.

Deo Gloria mihi Venia.