Mercy Triumphant.  
THE KINGDOM OF CHRIST ENLARGED Beyond the Narrow Bounds which have been wont to be set unto it.  
By Edward Lane, Minister of the Gospel.  
BEING An Antidote against a Book lately come out, of Doctor Du-Moulin's,  
CALLED Moral Reflections upon the number of the Elect. WHEREIN The said Author will prove by Scripture, that not one in a Hundred Thousand (nay probably not one in a Million) from Adam down to our Times shall be saved.  
LONDON, Printed for William Crook at the Green Dragon without Temple-Barr. 1680.   

TO THE READER.  
Christian Reader.  
A Certain Book hath lately been scattered among us, Entitled Moral Reflections upon the number of the Elect, proving plainly (as it pretendeth) from Scripture-Evidence, that not one in a hundred Thousand (nay probably not one in a Million) from Adam down to our times shall be saved.  
It is certainly a very bold Sally that is hereby made upon us all (poor men) the whole World over, Tanto Hiatu to drive us like Sheep so furiously into such a dreadful Precipice from whence there can be no recovery. The Commander of this Sally is, it seems, by the Word fixed upon the Front, Dr. Lewis du Moulin late History-Professor in Oxford, which the Printer, as his Antesignanus, carrieth before him, that he might be the more formidable: For as for the Word, viz. proved plainly by Scripture. Evidence I will not say it is a plain Lie (though I might without any Offence before wise Men) but it is a false Alarm, as this following Discourse shall clearly demonstrate. Which Discourse though it was never intended to put a Stop to his Career, for I had not so much as heard of it till about the time of writing this Epistle; but it was only commended to the Inspection of an honest Judicious Friend, a Minister of the Gospel in or about London, with whom I have some Acquaintance, and because I would not lean too much to my own Understanding, nor yet rely upon the Judgement of one single man in a Matter of this Moment, I did desire it might be imparted to others also by him, that they might give their Opinion of it.  
But assoon as I heard of this Furious Zealot that he had proclaimed the worst Defiance that can be imagined, against the major part of mankind, and that in such peremptory Terms not to be endured by any who are not void of all Humanity. I could not be quiet in my Mind, till I had caused this poor Scout armed some Months before, to go with as much speed as might be, to proclaim the Peace with which I had Entrusted it. Not but that I like well of this Doctor's Zeal in taking men off from their sinful Security, of which there is great need in this Generation, (only we must not, as good Job adviseth us, speak wickedly for God,) but I utterly abhor his Wresting of Holy Scripture to make it a Patron to his Corrupt Fancy: He considers not (poor man) how much Disservice he hath done to Jesus Christ by this Pestilent Book, nor how much he hath gratified the Devil by it. His Arguments are generally Vain and Childish, which I could easily make evident: But I doubt not some that are more able will undertake him, who with a full strength both from Scripture and right Reason will sufficiently make the Folly of them manifest, nor is it likely he should scape without a severe Check from our Universities, which Will not, I presume, suffer our Church and Nation to be tamely Deluded in a Point that deeply concerns the Honour of our great Redeemer Jesus Christ, and that by a French Foreiner.  
He is indeed a Stranger unto me: I knew, I confess, one of his Name about fifty Years past, that was a Lecturer in a Church near London-Stone, but for this Doctor I never so much as saw him that I know of, nor heard of him, till I heard of this Pamphlet of his, so destructive to the precious Souls of Men, and by which I would I had not had the Occasion now to know him: but knowing him so far as I do, I wish hearty he may have Grace to repent him of this his pernicious Tenet, wherein he utters Words bordering upon Blasphemy, viz. That what he writes of this Subject is as great a Truth as any can be in the World. Os durum, Apage, Rather it may be said there can scarcely be found a grosser Untruth than this that he hath now published; But as I have said I wish he may repent of it by a timely Retractation of it in public, that he may wipe off that soul Blot which he hath by it brought upon his Name, and that he may himself escape thereby the Hazard he is in, of running Headlong into the same Danger whereto he judges many Millions of People more dear, it may be in God's account than himself, which Danger Mr. Baxter, whom he so highly Extols, was careful to avoid; for thus he writeth in the second Part of his Defence of the Principles of Love, Pag. 40. I confess, saith he, I Affect none of the Honour of that Orthodoxness which consisteth in Sentencing Millions, and Kingdoms to Hell, whom I am not acquainted with. But this Doctor's Ambition is to be the Chairman amongst all the rest of these Judges of evil Thoughts, viz. to pronounce the Sentence, though the best of it is, his Sentence will not be Enrolled in Heaven, when his Rashness in pronouncing it will, without Repentance, be there upon Record against him. He hath likewise, it seems, Ingratiated himself with a noble Personage to whom he Dedicates his Book, and whom he humbly Beggs to lay at her Honour's Feet for Protection: But it is scarce to be believed that upon a diligent Searching into the Matter, any of a noble Extraction, Virtuous Disposition and Christian Education, will so much as Countenance him in this his Unchristian Assertion. Nevertheless should he so far prevail with his sly Insinuations as to obtain a Patronising of it, for my part my Resolution shall ever be this, Floreat Evangelium, ruat Caelum.  
Farewell. E. L.   

Mercy Triumphant, THE KINGDOM OF CHRIST ENLARGED Beyond the narrow Bounds, which have been wont to be set unto it.  
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 straight 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 straight 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 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 Judgement 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 Superiors? 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 chief 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 Judgement 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 yourselves upon the Christian Course, and to go thorough with it, be it never so strict, for it is easy to enter upon a vicious Course, and to go through 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 God's Grace, to teach me who will be a Disciple of Christ, to be very watchful over myself, that I may be a Christian indeed by a strict and strait 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 ourselves 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 Tutor of that Rigid Schoolmaster, the Law, but under the calm 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 Judgement, but never yield any man hope of Mercy or amendment, but under a Kingdom of Grace, where there is Pardon for Sin upon Repentance.  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 straight, and this way so narrow that 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 Justify 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 avoidable must be granted, if that Opinion be true, viz. Because Christ hath said, straight is the Gate, and narrow is the Way that leadeth unto Life, etc. 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 carrieth with it such a Sound of Horror, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. How straight 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 Margin 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 straight Gate and narrow way, from what he had said of the wide Gate and broad Way; he saith not here of the straight 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 knowledge and understanding of it, meaning without the guidance of God's gracious and good Spirit, none shall ever find it. For  
4. This Caution must be understood according to the Tenor 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 Christ's Doctrine, which is this. Our beloved Saviour knowing the Jews, and among them especially the Scribes and Pharisees (of whom he speaks expressly, 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 show 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 Expositors 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, etc. 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 Rivality with him) to hear how straight 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 digress from the order and method of Salvation, which he had received from the Father, that is, to save all those that repent and believe. 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 ourselves 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 straight Gate, I can go upright and safely in this narrow way, which how straight and narrow soever it be to impenitent Sinners, or to those that are puffed up with their own Homespun Righteousness, I shall, I doubt not, find easy 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 straight, and this Way narrow, yet by God's Grace, and the special Assistance of Christ's 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 Say of the same kind v. g. Mat. 20.16. Luk. 12.32. Luk. 13.24.) not to the Paucity of the Vessels of God's Mercy which he had prepared unto Glory, but to the small number of Believing 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 spoke to his Disciples on the Mount. Strive, saith he, to enter in at the straight 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, 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 straight Gate, etc. 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 Believe the Gospel, and therefore few of them at Christ's first Manifestation in the Flesh did enter in by the true Gate, that is Jesus Christ.  
And that these Words of the straight 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 passed) 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 departed 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 than 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 than 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 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 allege the common Consent of particular Persons that maintain it, is of no Force, for what would that be, but to set up mere 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 yielded to Creeds, nor to general Councils, nor to public 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 Judgement to the Arbitrary Opinions of his forefather's (which is and hath been Decried 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 public 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 descent 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 choose but say, Let him by seeing his 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 God's 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 God's 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 Clothed with white Robes, having Palms in their Hands was so great that no man could number (which large expressions we not 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 join 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 God's 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 God's 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 Venom to destroy, or, than that Satisfaction can be which shall ever be giving by those who are doomed 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 man's Restauration from his Fall, began her Triumph in the behalf of her dear Purchase rejoicing against Judgement, 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 God's 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 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 Arms of Mercy to be saved; and how else should the Merit of our great Redeemer Jesus Christ prevail more abundantly to save (as the Apostle argueth the case, Rom. 5.15. etc.) 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 Aliens 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 believing Parents, who never came under the Gild of any actual Sin, though they cannot (according to the Tenor of the Gospel) lay hold upon Christ by Faith; yea though they should suddenly or otherwise by some casualty, die unbaptised (unless we will believe as the Church of Rome Believes 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 Idiots 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 believe 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 Prerogative, who hath said, I will be Gracious to whom I will be Gracious, and I will show Mercy to whom I will show Mercy.  
It must be granted, the Devil hath, by God's Permission, prevailed much to draw the greatest part of the World into most abominable Idolatries, etc. 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 Sovereignty, 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 show ourselves to be ungovernable under him: That which should satisfy 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, what's 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 Aliens 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 God's Arcana Imperii? rather should we humbly adore the Infinite Wisdom of our Governor, and confess his Judgements 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, show that he will be above him?  
Such a Reflection 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 meddling with God's Government such a Sense in it;) or in our haste, uncharitably to Condemn the greatest part of mankind (and that by Virtue of God's 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 millions of millions, etc. 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 Governor 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 sat in the darkness of Sin and Error, Light hath other ways 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, etc. and was thereby brought to a Sight of his former Vanities. When Justin Martyr saw the innocent Christians after their slanderous and false Praducements carried to their Deaths, patiented 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 vain Romances, but real Truths. But from thence we may safely infer, if God hath been so gracious to those that are without as to give them knowledge of his Salvation, According to the good Pleasure of his Will (for is it not lawful for him to do what he will with his own?) 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 Mould? 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 discern 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 Superior, yet) equal to that whatsoever it be, wherein we Pride ourselves, 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 Hours, 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 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 (its true) who are the Baptised 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 mystery 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 God's Prerogative, for quis novit Scnsum Domini? (I say again) who hath known the Mind of the Lord? or who among us have been his Counselors?  
Nay is it imaginable that the Father of Mercies who is (as he is called Wisd. 11.23.26.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of Souls, 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 God's 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 Stars be put into the Balance 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 believe 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 Works, but especially upon the Souls of men, of which he accounteth it a part of his Glory that he is the Creator (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 publicly and Solemnly 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 solemnly contracted in covenant with him, may here live together in Unity, Peace, and Love, whereby they may in some measure be Enured 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 publicly made known to the World.  
5. Finally that the Powers of Hell may publicly 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 Christ's 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 ordained means for Salvation, and woe will be to us if we neglect them; but undoubtedly the Grace of God is not so straitened, neither is his Word bound (2. Tim. 2.9.) but it shall run and be glorified in all places of his Dominion without Control. The great God hath an absolute sovereignty over all his poor Creatures, is free to do unto them, and with them whatsoever 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 tied 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 Countries which are usually called by the Name of Christendom, be it Italy, Spain, France, Germany, England, Scotland, etc. 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 Prophet's 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 God's 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. Psalm 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 joined together, all of them Chips of the old Chammisn Block, unless it be of their Enmity against God and his Church? or to tell how foully Polluted they were with most odious Abominations? Well, let it be so, yet even this miserably depraved People shall also help to build up Zion 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 enroled by him, in his Cense-Book.  
But hath it ever been known (I will not say, that in those places and Countries 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 join together publicly and unanimously to make this holy City Glorious by their ready obedience to God's 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 progenitors by Nature) but of God; who as he form man at first out of the Dust of the Earth, so can he form in these Egyptians, Babylonians, Phylistins, Tyrians, Morions the new Creature out of the Rubbish of Cham and Canaan, etc. 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 again, this man was borne there, that is, in St. Augustine's 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 Zion, was born there; his Birth it was that produced theirs.  
And doubtless if they were form by Christ, or, as the Apostles Word is, Christ was form 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 rejoicing 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 God's 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 straitened 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 Condemn others, who may be as dear in God's account as ourselves: for like as weighty Ears of Corn have been seen commonly to grow out of the compass of the tilled Field, yea as Corn 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 Corn 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 aught we see) small means of true knowledge; besides the working Spirit of a gracious God that enlightened 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 Laws, 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 beggarly by their want of Wisdom, for the improvement of his Favour: In the mean time, he chooseth out some to stand continually in his Presence, to be his Nobles, Lieutenants, and Counselors 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 condign 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 passed upon any of them, which is worse than that we read of in the Psalm, (which nevertheless is an abhorrency to all Flesh) to murder the Widow, and the Stranger, and to put the Fatherless to Death.  
It is an Example which God himself hath given of his Pity 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 Ionas) wherein were many hundred thousand Persons. My Argument intended from thence being this (which is, as we say, Aminori ad majus) hath God showed 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 Reflection upon the Place and People, to whom it came: a People as much separated from God's Church, as any Jews, Turks, 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 settled upon her Lees, not less than thirteen hundred years, Niniveh Infamous for Idolatry with Nisroch her Abomination, Niniveh with Idleness so esseminated and her Joints dissolved under Sardamapalus (as some conceive their thirty eighth Monarch) who sat and span amongst Women, that as it was the wonder and byword of the Earth, so the Heavens above could not but abhor it.  
Yet is this Niniveh become the famous Subject of God's Mercy, though the Prophet Ionas (being it seems possessed with the same blustering 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 dispute of that Tetchy Opponent, for the saving of a numerous multitude old and young, who must otherwise have been utterly destroyed.  
It will be said, what's all this to the purpose? what? much every 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 harmless, 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 show 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 forbidden 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, etc. wholly Ignorant of the way of Salvation, could or can possibly repent them of their Idolatries and other their Abominations? the answer 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, bit 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 Reins, 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 Ionas had begun, the first day, to enter into the City, and had made his Proclamation, which God appointed him, publicly in the Streets of it, the People will not put him to the Toil of the other two days Journey, but generally believed in God, and repent 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 aught 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 departed out of the World such an Intercourse of Grace on God's 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 Ionas, 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 man's appointed time are at an end, there doth free Mercy appear in her Eminency (as it did to the Thief 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 (alas) 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 ourselves 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 showeth Mercy, it is Mercy, Mercy only that is all in all from first to last in the Work of man's Salvation: and this hath ever been acknowledged by all (the Pelagian Heretics 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 nearest 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 Judgement of them, as to their final Estate, though possibly we may have some fear of them, and be grieved 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 God's 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 than 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 ancient 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 ourselves, 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 shall accuse me of Prolixity (as I think none else will) I hope my endeavour to refute this Error 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 Error 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 showing 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 believe) 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 spoke 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 Judgement to come, and that he take care our Orders be punctually observed in it.  
An Indignity and contempt so heinous to be put upon the Wisdom of the most high God, that it will be adjudged by the whole Creation an Impudence 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 the Gospel) she was of the Canaanitish Extraction, and upon that account to be reckoned as a Dog, an Idolator among the Phoenicians, 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 Country, where unavoidably she must be deeply soused in the dregs 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 public Example of God's abundant Mercy among the Heathen, was pleased to draw it out of her, by his Wisdom; a Wisdom surpassing that of solomon's, which he shown 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 herself 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 Walk from his own Country 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 entered into an House (saith St. Mark) 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 do.  
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, ask 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 replied, I 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 spoke 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 God's 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, etc. 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 myself and my Reader in a large inquiry after all that we find written of this new Convert, that which remains shall be briefly 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 spoke not to her at first, but now when he speaks, his Words are as Thunder and lightning to drive her from her hold. 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 Ionas.  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 cried to the Ears and Tongue of her Redeemer, Ephata, be ye opened, hear and answer my Petition, fulfil my request.  
What followeth? she won and obtained a notable Victory, for she not only prevailed in her Suit, 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 unto 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 discern 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 Solicit her business to so good purpose?  
An Example that Clearly demonstrates the powerful Working of God's 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 divers 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 Apostasy in Adam, Divine Grace being likewise of so diffusive a Nature, that we should use it hardly, and do ourselves 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 God's 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 made a Trade of Wickedness, a common Robber, so the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use by St. Matthew, 
From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeda  implieth; one that spent his Life in making a Prey of all that he could catch by Fraud or Violence, yea and possibly by Murdering 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 base 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. Matthew and St. Mark likewise, the Thiefs also which were crucified with him cast the same in his Teeth, that is, upbraided him as the Jews had done: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thiefs 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. Matthew and St. Mark both give their Record, to the end that God's Infinite Mercy might appear in the Conversion of one of them within a while after. For when the secret and powerful Operation of God's Spirit had touched his Heart, after he had seen the extreme Wickedness which Christ's 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, than (as it is written of Saul (1. Sam. 10.16.) when he had a Flash of God's 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. Marks Words to reconcile them to St. Luke. But because we may here take a fair occasion to extol the Goodness of 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 choose to understand the Sense in the manner here declared for so good a purpose, as God's Glory, than to make a difference where is none, and then compose it again by having a recourse to our Rhetoric (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 Cavils 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 washed his Hands, it may be, from his bloody Murders, at least from his Rapine and Violence, should now, when he was under most intolerable Pains, extended upon the Cross, his Skin (possibly) all torn with Scourging, according to the Custom, his Hands and Feet, for certain, pierced through with Nails, the weight of his Body causing the Torment in those tender parts to increase 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 Spectators 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 sharply, 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 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 Villainies.  
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 Sympathising with Christ in his Misery, not regarding his own though it was also most Intolerable, in applying Christ's Merits to himself; his Tongue in proclaiming aloud Christ's 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, etc. that he would destroy the Temple, that he made himself a King; this honest Confessor e contra, cried out Nihil indecens secit, he hath done nothing amiss. A King, 'tis true, he is and hath a Kingdom 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 liege 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 Thief should have a better knowledge of Christ upon the Cross than some of his Disciples had, when they sat with him at Supper? that a Thief 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 Domestic Attendants, to whom it was given by aspecial Grace of Dispensation to know Christ, and the Mysteries of his Kingdom?  
Abraham believed 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 believed in the Lord, but it was when he appeared to him in the midst of a Fiery Bush wonderfully. Esay believed in the Lord, but it was when he saw him sitting upon a high Throne. The Apostles believed 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 Creator. These were easy Tasks of Faith; but this noble Confessor believed in the Lord, when which way soever he looked about him, his Eyes could meet with nothing but Horror 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 Angels, etc. But when he saw his Sides, Hands, Feet all bleeding, his Face Ghastly, his Head drooping, and his Soul heavy to the Death, even than he said to Jesus, Lord remember me when thou comest into thy Kingdom; as if he had been lifted upon the Cross to overlook Christ's Debasements, and to make a show openly that his Faith should outvie 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 God's Spirit, which breatheth where it listeth, not discernible 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 satisfy us that God's Mercy is not limited either to time or means for the Salvation of those whom he hath ordained 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 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 Chemistry draw Evil out of Good, (as many wretched People have done by making an ill use of this Example of God's 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.  

Now then, to sum up this whole matter.  
Since the Holy Scripture, being rightly understood doth clearly speak of a great Multitude which no man can number, of all Nations and Kindred's, and People and Tongues that shall be saved, but speaketh no where so largely of those that shall be Damned in Hell for ever, only faith, they shall be many.  
If none of all the Churches of Christ in the Primitive times, and since to this very day, have in any of their public Confessions, Creeds, and Attestations of Faith applied any part of the Scripture to such a Sense in the least Tittle and jota of them, so as to condemn the major part of mankind to everlasting Fire.  
Since God hath accepted of that full Satisfaction, which hath been given to his Justice for the Sin of the World by the Blood of the Cross, it being the Godhead of Christ which did put an infinite worth upon all that he did, and upon all that he suffered, the Obedience of God to the Rule of the Law sufficing to justify all sorts of Sinners, of what quality soever they be upon the Face of the Earth, if they Repent and Believe, and the Blood of God given up to the Sentence of the Law, being as much as Divine Justice did expect for a full Satisfaction for the universal Breach of God's Law throughout the World, from the beginning to the end.  
If Faith and Repentance may be suddenly wrought by the secret Work of the Holy Ghost in the Hearts of men who are destitute of the ordinary means of Salvation.  
If Divine Grace and Mercy be not limited during man's Life in this World to time or means for the Conversion of those whom God hath chosen to eternal life.  
If God Governs the World (not according to the Model of our Imaginations, but) according to the good Pleasure of his Will, and this Government be managed for the Glory of his great Name, and for the general Good of those that are in Subjection to him, and that certainly God will at last be Justified in his Government against the Malice of Hell (however the Sequel of it prove) and be clear when he is Judged.  
If God takes no Pleasure in the Death and Damnation of Sinners, but delighteth in showing Mercy to the Children of men, and where there is but some Goodness (1. Reg. 14.13.) as there may be in many that are without, he is well pleased with it, accounting such not far from the Kingdom of God.  
Finally if it will well become us to ascribe unto our Lord Jesus Christ, all the Glory that can well be imagined by us, and undoubtedly this will be a part of his Glory, that his Kingdom shall be much more enlarged than the Kingdom of his Enemy the Devil: For (as the wise Preacher faith, Pro. 14.28.) In the multitude of People is the King's Honour, and that this inveterate Enemy may not at last with Triumphant Exultations make his boast Luctationibus robustis luctatus sum et etiam palmam Tuli, with great wrestlings have I wrestled against God and his Christ, and I have prevailed.  
If, I say, these Principles be granted (as they must unless we will dissolve all the Bands of Christianity, only, I confess, I cannot be so positive in the second) what should be the reason that this Opinion hath so long been tenaciously maintained, viz. It is Decreed of God that the number of those that shall perish for ever in Hell, is much greater than the Number of those that shall be saved in Heaven? It is (I must say) an Amazement to me to see and hear the Confidence that hath taken hold of many among us, in their busy meddling about this matter, affirming presumptuously without Reason that which is infinitely beyond the Reach of men or Angels.  
One Author there is of reverend Antiquity (whom I am not willing here to name) who is reported by a late Writer (Ravanellus) to give some reason for it, which indeed is comprehensive of all that can be said, though upon a diligent Search I do not find the Quotation agreeing with the pretended Original; the Words in the Apographon are these, Ita est ut intelligeremus quid omnibus deberetur, atque adeo ut inde liquidius constaret & quanta sit Ira dei erga peccatum & Peccatores, & quanta sit ejus Bonitas & Clementia erga Electos, quae eo pretiosior est quo paucioribus communicatur, ideoque magis ab illis Agnoscenda & Praedicanda, i, e, so it is that we may know what we have all deserved as our due, and that it may appear thereupon the more clearly how great God's Anger is against Sin and Sinners, and how great his goodness and Mercy is to his elect, which, the fewer they be that are saved by it, is the more precious, and by them to be so esteemed and proclaimed.  
This is all which I, for my part, have ever read or heard to be alleged in this case.  
But Judge I pray (for I appeal unto all men that are able to discern.) First, whether we may not much better attain to the knowledge of the just desert of our Sins, in a way which will more directly give us a right understanding therein, and which we may be sure is more according to the Rule that the Spirit of God hath set us, than in this way of Reflection upon others who shall perish in their Sins; though I say not but that this also may be sometimes of good use, if it be with moderation considered as it ought to be (which I fear is but seldom among most People.)  
But a way (doubtless) may be showed unto us (if we would apply ourselves aright to the using of it) which is more sure and convincing: First, the Conscience which God hath set in every Man's Breast (as it is a faithful Monitor if it may be suffered to speak, so it) is in stead of a thousand Witnesses against us all for our eternal Condemnation unless Mercy prevent it. And what man is there, I except not the Heathen, who doing by nature the things contained in the Law, show the Work of the Law written in their Hearts (Rom. 2.14.15.) what man, I say, is there, let him be the most holy, most humble, most zealous man for God's Glory that ever was in the World (except the Man Christ Jesus) in whom this faithful Informer hath not at one time or other done his Office in this kind of accusing and judging? Yea the better the Heart of man is, the more freedom hath it there to deal plainly in speaking of the Wrath which is to come, as due unto all men for Sin.  
2. Doth not the Written Word of God sufficiently show unto us in many other places of it, that all mankind hath deserved to fall and perish under this Wrath for ever? Is it not written, cursed is every one that continueth not in all things that are written in the Book of the Law to do them? and is it not written also that in many things we offend all? Is it not written, all have finned and come short of the Glory of God, and that even the best of us all are by Nature the Children of Wrath too as others are? But there is no need to multiply Quotations to this purpose, evident it is, the Holy Scripture doth frequently testify the same Truth, that knowing the Terror of the Lord, we may be persuaded by it.  
Judge again in the next place whether God's Anger against Sin and Sinners hath not appeared infinitely more in the cursed and cruel Death of his only begotten Son, being thereby made a Curse for the Sin of the World, than if he had in his just Indignation cast the whole Race of mankind into Hell for ever; and should not the Consideration hereof also more work upon us, to make us sensible of God's Anger against Sin and Sinners, than to talk unadvisedly with our Lips of a matter wherein we are totally ignorant, and which will in the end prove to be (rather than that which is here pretended) too bold an Intrusion into God's Pavilion, a derogation also from Christ's Merits, and a Dishonour to the great Name of our God, to whom belong Mercies and Forgiveness, though to us, and to all men belongeth confusion of Face for ever, because we have rebelled against him.  
But what a Word is this that follows, viz. God's Mercy is the more Precious, and accordingly to be the more magnified, the fewer they are who shall be partakers of it, or, which is all one, because but a few shall be saved.  
If this be Evangelical (God be merciful to me) I am yet to learn (after so many Years teaching and studying the Holy Scripture) what is the true Doctrine of the Gospel of my Lord and Master Christ Jesus. What, is it come to this? shall the Rich and superabundant Mercy of God wherein we have trusted and triumphed all along, be thus straightened? accounted the more precious, because it reacheth but to a few? It grieves me to find so eminent a Leader in the Church, to be so reported of, as is here written of him, which to my apprehension (if it be true, and I am not willing to be too Inquisitive) signifies that he hath let fall too foul a Blot upon his most excellent Works, though, I confess, at first Sight, it did work in me a suspicion of my Judgement in this Point: but let that searching Fire of God's Spirit try all our Works of what sort they are.  
It is the manner of men (indeed) when Malefactors are to suffer according to their Demerits, to single out some few by a Decimation, or otherwise as they shall please, to save them from the Punishment due unto them all, because they would mingle some Mercy with their Severity, and the smaller the number is that are so spared, the Mercy is the more joyfully Embraced and applauded by them. But is this the manner of the Great and Good God, the Father of Mercies, who so delighteth in Mercy that he preferreth it above Sacrifice, not only the Sacrifices of his Law, but the Sacrifices of his Justice? (for of so large an Extent, I believe, may that Word of our merciful God be (Hos. 6.6.) if we will according to our dear Saviour's Advice (Mat. 9, 13.) learn aright what it meaneth.) God's Ways we must ever remember, are not as our Ways, nor his Thoughts as our Thoughts. It is therefore a thing both Odious and dangerous thus to fathom the profound Abyss of God's Inscrutable Judgements by our simple, silly, shallow Reasonings, and by such Comparisons (as that must be the only Ground of this Fancy) to levelly the everlasting outgoings of his Glorious Attributes to his poor Creatures with our arbitrary Transactions among ourselves, which however they may seem plausible in the Eyes of men, they are but foolishness with God: The Mercy of God is so Infinite that no Affection in Nature, no Dimension or Proportion in the whole Creature hath been fit to express it, as the Holy Scripture doth abundantly make manifest.  
Neither in Truth, will this be the manner of those who shall be saved from their Sins by this infinite Mercy, to account themselves the happier because they are but few, compared with them that shall (as it is said) for ever Perish in their Sins. It is a poor Exultation and unworthy of Glorified Saints, so to please themselves in their Happiness (as we here upon Forth do commonly in our petty Enjoyments) by such obliqne Reflections, or to take the rise of their Altitude in Heaven from the depths of Hell. A man should rather think (charity being there in her utmost Elevation) that it ought to be said of them, God's Mercy is to them the more Precious because there are but few of their own Blood and Kind that are excluded from it, for the Glory of his Justice (Few I say comparatively, for certain it is they will be many also that shall fall under the severity of God's Wrath for their Impenitency and Unbelief.)  
It is the beatifical Vision, in seeing God as he is, which works in them a Conformity to God, beyond or without which Conformity they will never have the least desire in them to be happy at all, and particularly it is that which they see directly in God towards the whole Race of mankind which pleaseth them infinitely, be it the cutting off of some from his Grace and Favour, and casting them into Hell (though they should be such for whom we had an extraordinary Favour here in this World) or be it the saving of the rest (both which they are equally delighted with, in respect of the end, attending to God's Glory) nevertheless because they see God, Goodness there in its Magnitude, of which they had heard but somewhat before) how great it should be to the Children of men their Joy will be the more enlarged, when they see this Goodness accordingly extended to the greatest Number, whereby the Name and Merits of his dearly Beloved Son, and their dearly beloved Saviour shall be the more exalted, and the Kingdom of his Enemy the Devil shall be subdued, and brought to a shameful Confusion, after all the proud Insultations that he had made of his prevailing.  
In a Word, Let St. Austin be heard, Secundum praescientiam dei et Praedestinationem quam multi Oves foris? quid est quod dixi? quam mul●● Oves foris? quam multi Blasphemant Christum, credituri in Christum? et high Oves sunt, veruntamen modo vocem alienam audiunt, alienos sequuntur, etc. according to God's foreknowledge and Predestination, Christ hath many Sheep without, a strange Word, but not to be recalled, Christ hath many Sheep without his Fold, where many blaspheme Christ, yet may be persuaded to believe in him, etc. and these are certainly Christ's Sheep, though now they hear the Voice of a Stranger, and follow him, and strange Gods likewise, etc.   

Some few Cautions must be here added in the Close, to prevent Mistakes that may arise upon the preceding Discourse.  
First let not this matter be so far prejudged that because it differs from what hath been commonly preached among us by some of good worth and Eminency, and received for a Doctrine of Truth, it doth not agree with the public Doctrine of the Church, or that it is a Fancy only of the upstart Sect of Holder's forth of new Lights; that is far from me who here writ of it, as it should be from all, who in uprightness of Heart tender the Church's Prosperity. Neither am I the first who have asserted this Catholic Doctrine, nor am I alone at present in maintaining it, though, I confess, I have not seen or heard of any, that have singled out this Subject, to write of it at large, as is here done Secundum mensuram Donationis Christi, etc.  
Much rather may it be said, the contrary Tenet hath been a vain Fancy crown up among seditious Sectaries, and by them obtruded upon the World, to strengthen their Faction, by shutting up all Piety and True Religion within their Conventicles, and shutting out of Heaven all that will not join with them in their mad Vagaries, even in these our Days wherein this erroneous and unscriptural Doctrine is with too much Zeal maintained, viz. That few shall be saved. We may see clearly that they who follow any kind of Sect, do for the most part conclude themselves to be the only men, these are they that are still harping upon this jarring String, and press upon the World (not with fear and trembling which would better become them) but tanquam ex Cathedrà with Pride and Insultation, that few only shall be saved, so few, as if they had a List of their Names, and could almost tell who they are.  
These (as a good Author hath of late written) style themselves the Brethren, the Beloved of God, his Chosen and dear Children, or, as the Term is now taken up and appropriated according to Fancy, his Secret ones; drawing all Gods Promises to their own Fraternity, reprobating all others, and whatsoever is at any time spoken against them is spoken against God: these are so selfconceited that they confine God's Mercy, like those of Donatus' Party to their own Acquaintance, so spiritually covetous, as if it would do them little Good to sit in Abraham's Bosom, unless they saw many a Dives in H●ll.  
Hereto I shall add what our Learned and Holy Bishop Sanderson hath written in his third Sermon ad Aulam against this Pharisaical Arrogancy, viz. these assume to themselves the Terms of Brotherhood, of Professors, or Christianity, the Communion of Saints, the Godly party, as if none but they were to be owned either as Brethren, or Professors, or Christians, or Saints, or Godly Men. Such an abhorrency hath this destructive Opinion wrought in the Minds of pious men that have been before us.  
And as it is destructive to the eternal Estate of many precious Souls, so may it, especially by keeping up these separating Distinctions, tend to the overthrow of Nations and Kingdoms; we here in this Nation have reason so to account of it. Sure I am the said good Bishop did so long ago (being about forty Years passed) foretell in a manner the dismal Breaches which have since arisen among us thereby: his Words are these, viz.  
Who knoweth of what ill Consequence the Usage of such Appropriating and distinctive Titles may prove, and what evil Effects they may produce in future Times? But such hath been our Misery, we may now say, who knoweth it not? the Experience that we have had hath taught us sufficiently to know it. And we cannot but know that the same dividing Spirit still haunteth us in this Nation, as if we had known nothing, or at least as if we had forgotten the woeful effects which this Spirit of Division and Delusion hath produced.  
But that I may not do them wrong, these are not the only chief upholders of this Opinion, there is another sort also that join with them, that is, the Romanishes, both which (as the same Reverend Bishop hath compared them) are like Sampsons' Foxes tied together by the Tails, to set all on Fire, though their Faces look quite contrary ways: and albeit the former sort be too Fantastical and selfconceited, yet may these latter likewise well be adjudged, as they have been, too Fanatical. Do not these make their Church, the only Suburbs of Heaven, maintaining expressly that none can enter therein but only those that will pass through their Gates, which in truth are too narrow for any, yea for themselves to enter? They, contrary to all Truth and Reason make the Roman and the Catholic Church Termes convertible, exacting eternal Communion with them, and Subjection to their Bishop as a condition so essentially requisite for the qualifying any Person to be a Member of that Church of Christ, out of which there is no Salvation, as that they have inserted a Clause to that purpose into the very definition of a Church, viz. Ecclesia est coetus hominum sub regimine Legitimo●um Pastorum, ac praecipue unius christi Vicarii Romani pontificis. Whereby they do in effect adjudge all that are not under the Pope's Jurisdiction and Government to everlasting Perdition.  
And now, I beseech you, are not both these sorts of People miserably deluded by Satan, that whereas they speak of the Straight Gate and narrow Way that leadeth unto Life, and that they have found it, yea that they are the only Guides to all others that desire to find it? they themselves both one and the other are extremely mistaken in their way, which, without Repentance they will undoubtedly find in the end to their everlasting Confusion.  
This Opinion therefore having such Authors and Abettors, and producing such pernicious Effects to the overthrow not only of Christian Charity, but of Humanity also, yea to the lessening, if not utter annulling of God's infinite Goodness (for, besides what Papists foolishly boast of the Church of Rome, that there can be no Salvation out of it, I have heard a prime Leader among our Nonconformists Preaching in his Pulpit before a great Congregation in this manner, what cares God if he throws the greatest part of the World into Hell?) and being, as it appears, without any express Warrant from Holy Writ, it should, to speak modestly, be the less regarded by us, though it hath been, and still is countenanced by those that have been, and are at this day of good esteem among us.  
A second Caution shall be this, let no man mistake so far, as to imagine that this preceding Discourse doth aim at any wider way that leadeth to Life, than the Holy Scripture, and the Church following the Rule of it, will allow. The way is plain which is set before us, viz. Jesus Christ, and he whosoever he be, Christian or Heathen, that will with Faith and Repentance keep steadfastly in this way, looking upon Jesus to the last Gasp, he shall undoubtedly be saved: but no other of what Nation, Rank or Condition, or Persuasion soever he be shall ever be interessed in this Mercy.  
Should I here maintain, as an eminent Author of late hath Pablished in a Book called Theologia Veterum, that the Heathen by the light of Nature without Christ may attain to such a Knowledge of God, as is enough for their Salvation, or as some of the Ancients even in the primitive Times of the Church (as our Bishop Montague reports of them in his Acts and Monuments of the Church before Christ's Incarnation, Cap. 1. S●ct. 86.) have held that the Heathen by following only the Rules of Philosophy may be saved, 
or by Ethica Justitia.  and that Philosophy was necessary to Justification, not alone antecedently by way of Allistance in promoting or furthering saving Knowledge, but properly, Primarily, and of itself; (these are the Words of my Author, the said Bishop) or should I say, 
Dr. Montague.  as others in these times, that the sweet Disposition of good humoured men (worthy indeed of all to be beloved) is enough to commend and approve them unto God, and bring them to Heaven, I may justly fall under the premised Censure, though my adherence to such Opinions would have added some Strength to my premised Position.  
But for my part, the Sense of my good Mother the Holy Church of England shall, next to the Holy Scripture, be my Guide herein, and she in the eighteenth Article of our Confession entitled to eternal Salvation only by the Name of Christ, thus beleiveth.  
They are to be held as Cursed, who presume to say, every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his Life, according to that Law, and the Light of Nature, for the Holy Scripture doth set out unto us, only the Name of Jesus Christ whereby men must be saved.  
Thus hath the Church given Judgement in this case, and thus do I hereupon affirm that where there is nothing of Christ, no Interest in him by Faith, nor no Influence from him by his Spirit, there can be no Salvation. St. Austin is very punctual herein, 
Serm. de verb. dom. cap. 4.  Qui cuiquam promittit salutem sine Christo, nescio utrum ipse salutem habere possit in Christum, i, e, whosoever he be that promiseth Salvation to any without Christ, I question, whether he himself may ever be saved by Christ.  
A modern Divine renders it thus, as all the Stars shining together in the Firmament do not make Day, it is the Light of the Sun only can do it; so all the Sweetness that can be found in corrupt Nature, and all the Virtues that have been famous in the Heathen, are of themselves defective in point of eternal Salvation, it is an Honour peculiar to Christ alone to bring it to pass.  
True it is, the Mettle of these Virtues and Sweetness is very good, but if they totally want the Image and Superscription of Christ upon them, they will never pass for currant before almighty God. Only, I say still, the way, and manner, and time, and measure of this Signature is in the Hand of God, neither are we to be so bold, as to set Bounds thereunto, or to border out the Kingdom of God, and the many Mansions in it to a few particular Favourites of our own, according to our Fancies. The Lord knoweth them that are his (saith the Apostle, 2. Tim. 2.19.) we know them not; this is his Seal whereby at all times and in all places far and near he marketh them he hath appointed to Salvation, their Names are written in the Lamb's Book of Life, which is laid up in Archivis, that is in his own Custody far beyond our Reach.  
Only this we know, Faith and Repentance (as it hath been here often said) must be wrought in the Hearts of Men, before they can be capable of God's Mercy in the saving of their Souls; but how they are wrought there at all times is a Mystery unknown to us. Clouds and thick Darkness are about the Pavilion of God, let not silly man then dare to Remove them.  
To conclude this particular (Bishop Montague) whom I mentioned before hath written at large very learnedly concerning this Subject, proving even against Justin Martyr, Clemens Alexandrinus, Epiphanius, St. chrysostom and others the good Servants of God (who had, it seems, imbibed this Erroneous Opinion of the Salvation of the Heathen, that the Heathen who excelled in Moral Virtues did not, could not attain Eternal Salvation without Christ; neither was he alone in maintaining this fundamental Truth, but had as it appears, St. Austin to join with him in several places of his Works.  
At length he shuts up that his elaborate Discourse in this manner. Since Pelagius and his Sectaries undertook against the Grace of God in Christ, the Value, Force, and extent thereof, it hath been more exactly canvassed and more perspicuously cleared, and so more generally received than formerly, viz. that the Knowledge of Christ to be sent, and to come into the World as a Mediator, Redeemer, Saviour of Mankind, was of absolute necessity to Salvation in some Degree or other more or less, in all Ages and times, since Adam recovered after his Fall, and had that Promise of Grace made unto him, viz. the Seed of the Woman shall break the Serpents Head.  
A third Caution which even plain necessity requires should be here also inserted (though somewhat of it is given before) is to warn all those whom God hath Chosen to be a People (like his Israel of old) near unto him, and among whom he vouchsafeth to record his name, I mean, such as have been by the Sacrament of Baptism solemnly admitted into the Household of Faith, which is his Church, that they beware how they take occasion here hence of slacking their Zeal in his Service which he hath required of them, and to which they have devoted themselves.  
For (as Moses tells Aaron, Leu. 10.3.) God will be sanctified in them that come nigh unto him, and before all the People he will be glorified; So let us also consider, it is no small Privilege that is granted to us, to be culled and called out of the Wilderness of this World, where we were desolate and forlorn, to come and dwell in the House of God, to see his go in the Sanctuary, to hear the joyful Sound, the Sound of his Gospel, his Holy Name and Praises in our Assemblies and Congregations, to be under his continual Care of Instructing us, of protecting us, of providing for us: a mighty engagement therefore lieth upon us to walk worthy of his Grace, to be Holy as he is Holy in all manner of Conversation, and to give all Diligence that the more manifestations we have of God's Presence with us, we increase the more in Holiness, in Knowledge, and in Zeal for God's Glory. Otherwise, if we profane the Holy Name of our God, by a negligent and perfunctory discharge of our Duty in any kind, we shall certainly provoke his Displeasure against us.  
But if any among us, calling upon the Name of the Lord shall upon this account of God's infinite Mercies towards the major part of mankind, presume, instead of departing from Iniquity, to take the more Liberty to themselves in fulsilling their own ungodly Lusts, hoping that they may notwithstanding at the last get into Heaven in the Through, as the usual Word is, they shall without a speedy Repentance, undoubtedly find to their everlasting Woe and Sorrow, that it shall be more tolerable in the Day of Judgement for the Heathen than for them. For then (as we read in the Gospel, which may have a Reference hereto) many shall come from the East, and from the West, and from the North, and from the South, and shall sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven; but the Children of the Kingdom (observe it, such as have been so degenerate, as to make themselves by their unnatural Rebellions against their good King and reiterated Disobediences to his Law unworthy of this Honour and Happiness) shall be cast into outer Darkness, there shall be weeping and gnashing of Teeth.  
It is a Resemblance which the Holy Ghost useth in Scripture, viz. as the Ground which is well manured should (according to expectation) pay for the Pains and Cost which is bestowed upon it, by yielding somewhat a proportionable return to them, by whom it is dressed, and it shall thereupon receive blessing from God, to make it more Fruitful, but if it beareth Briars and Thorns, it is rejected (accounted a reprobate Piece) and is nigh unto Cursing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose end is to be burned (Heb. 6.8.) Right so will it be with that People, who are God's Husbandry, such whom he hath in his abundant Goodness severed from the wild and waste Desert of the World, and made as a Garden enclosed for his Delight and Solace, planting and watering and fencing it about with a Wall reaching up unto Heaven, that is, protecting it from Foreign Incursions, and casting out the Stones, that is, freeing it from annoyances within; If now it bear Fruit, well, the end shall be everlasting Life, it shall be a Paradise of Pleasure unto God for ever.  
But if after all is done, it will, in stead of sweet Herbs, which are the Fruits of the Spirit (such as the Apostle writeth of Gal. 5. 20.) bring forth nothing but rotten, filthy, noisome Weeds of Sin and Wickedness, the Fruits of the Flesh, odious and abominable in the Sight of God, disappointing his Expectation, and frustrating all the Labour and Charge that hath been spent upon it, what remaineth for such but a certain fearful looking for of Judgement and fiery Indignation burning to Hell? yea more Fuel shall be added to their Tophet to make their Torments greater in that bottomless Pit, than shall be to theirs, who never had the Dews of Heaven, nor the Fatness of God's Earth, that is, neither the Influences of God's Spirit upon their Hearts, nor the fertile Operations of his Word in their Ears to make them fruitful.  
This will be the woeful lot of all careless and presumptuous Wretches, who having the Light of the Knowledge of the Glory of God shining round about them, yet will love Darkness rather than Light: This is and shall be the Condemnation, the damning Sin above all other, which will sink men deepest into Hell, 
Joh. 3.19.  for the Mouth of the most righteous Judge hath spoken it. Yea once and twice hath it been pronounced by him, He that knew his Lords Will, and prepared not himself, neither did according to his Will shall be beaten with many Stripes, but he that knew it not, and did commit things worthy of Stripes, shall be beaten with few Stripes, Luk. 12.47.48.  
And who will not now say, good Reason it should be so? for when by the Preaching of the Gospel men have heard of the cruel and numberless multitude of Stripes which Christ endured for them, and have been sufficiently convinced that with his Stripes they may, if they will, among other poor Sinners, be healed (as the Prophet's word is) find spiritual Health, everlasting Life and Salvation, yet these Stripes, and Wounds, and Bruises too of the most tender Virgin-Body of the Son of God are made of no account with them. Is it not just and meet they should more than other, who never heard of Christ, fall under the Lash of God's Wrath, and be made to feel the Stripes of his incensed Justice among Devils, with whom they shall have, according to their Deserts Stripes above measure? for unto whomsoever (saith Christ again) much is given, of them shall be much required, meaning according to that Degree of Knowledge, God hath afforded to any, so shall their Crimes receive aggravation of Gild and increase of Punishment, and the more Light and Grace God vouchsafeth to any People, the greater Diligence in his Service will be expected.  
Which manner of dealing is commonly to be seen among ourselves, for so it followeth in our Saviour's Words, viz. to whom men have committed much, of them will they expect and ask the more: But if they fail in their Trust, do we not account them worse Enemies unto us, than those in whom we have put the less Confidence, yea or than those that deal injuriously with us, whom we never trusted?  
The holy Prophet in the Psalm makes his Complaint to some such Purpose, saying, it was not an Enemy that reproached me, than I could have borne it (meaning I could have borne it more patiently) neither was it he that hated me that did magnify himself against me, than I would have hid myself from him (I could have prevented it more easily) but it was one whom I had obliged, one that pretended much Kindness likewise unto me, one who had made a show of Piety, and who joined with me in going to the House of God, one to whom I had opened my whole Heart and Soul, made him my Guide and my Counsellor; this was it, it seems, that most grieved him. And as the well known Story reporteth of Julius Caesar, this was it that struck him to the Heart more than all the Stabs that were given him in the Senate-House, when he saw Marcus Brutus to be his Enemy. 
Etiam tu & Brute?  A cold Wind from the South whence refreshing and pleasant Gales are expected is intolerable, so where a kind requital for Love is due, there to meet with Ingratitude, is a thing most odious in the hearing of all men, and he that shall so offend though in other things he may be excusable, 
Ingratum si dixeris omnia dixeris.  yet for this alone he will be judged as one unworthy of the Sight and Presence of all mankind.  
Is this then the manner of men to be more sensible of Injuries done by Persons endeared and obliged, than of those that are done by Enemies or Strangers? do we expect from one another Love for Love, abhorring those that are Ungrateful? and can we think (for a Comparison in this case may hold very well) that the Jealous and Righteous God, when he vouchsafeth his gracious Presence to those that are in Covenant with him, daily loading them with his Benefits to the end they may serve him without Fear in Righteousness and true Holiness, that he will endure to be slighted by them whom he hath so much obliged? that he will suffer with Impunity his Royal Law to be made Void, his Ordinances, which are the Glory of his Kingdom, and the most clear demonstrations of his Grace and Goodness to the Children of men in this World to be despised? Will he be partial in Judgement by giving a connivance to us in our Sins because we are in Covenant with him? no doubtless, he will never do it, it will be too great a Dishonour to him in the Face of the World, yea he should annihilate his very Nature and Essence, for take away his Justice, and his Being is ipso facto dissolved. Neither would the Merits of his Son be a Saluò herein unto him, unless Faith and Repentance do both together, in due time enter their Plea for us against the Accusations of the Law: which Plea ('tis true) will (according to what is before said) be received without a Demurrer: but it is very rare in such presumptuous Desperadoes, who have in their Jollity made Mercy itself a Mockery, and wickedly abused that Goodness which would have led them to Repentance.  
It concerns us then to look well about us, that we be not deluded with this Satanical Sophistry, so as to say in our Hearts because we are in Covenant with God, we shall have Peace, though we walk on in the Imaginations of our Hearts, adding Iniquity unto Iniquity; for dreadful are the Threaten that are gone out of the Mouth of the Lord against this bold Presumption. And we cannot but know, it hath been God's usual wont when he entereth into Judgement to be so far from partiality that he commonly gins with those of his own House. 
1. Pet. 4.17. Jer. 25.18.29. Amos 3.2.  You only (saith God) have I known of all the Families of the Earth, therefore will I punish you (first) for your Iniquities.  
In short, upon the whole matter let it be considered, how horrid a Presumption it is, and how near to that great Sin which is unpardonable, for such as we who are the Baptised of the Lord, who have tasted the good Word of God, and the Powers of the World to come, for us, I say, to encourage ourselves hereupon in any evil matter whatsoever, what is this but to do despite to the Spirit of Grace to crucify to ourselves the Son of God afresh, and to put him to an open Shame?  
A fourth Caution that seems here sit to be entered, in few Words is this, though God's Mercy in the Salvation of the World is not to be limited to such as are publicly called by his Name, but may be, and is often extended to others that are Strangers unto him, yet should not this be an hindrance to any who seek and endeavour the Conversion of those that are without God in the World: but as Divine Providence shall lead them, or any of us to so good a Work, it is our Duty to undertake it for the enlargement of Christ's Kingdom amongst men, which will be the advancement of his Glory, that he may Rule here in the midst of his Enemies, and that from the rising of the Sun, to the going down of the same, that is, from the East Indies (as they are now called) to the West his Name may be great among the Heathen, as the Lord himself hath spoken it, viz. Mal. 1.11.  
In the first place, let not this preceding Discourse of the infinite Mercies of God to his poor Creatures fall under a Prejudice, because some other few Texts of Scripture that seem to contradict it, have not been here withal taken into Consideration: The plain Truth is, it was needless to intermeddle with them in this case, not because they are but few, being but one or two at the most, for I confess there is not any part of the written Word of God, but is of greater excellency than the Sun in the Firmament, and therefore should not be slighted by us. Yet seeing they are but few, it may thereupon be well suspected that the Sense of them, as to this great matter, hath been mistaken; for why, it is more than probable that if God had Decreed the major part of mankind to eternal Perdition, the Scripture wherein God hath revealed his whole Mind concerning our future Estate after this World would have given some clear Light to the Church by a frequent intimation of his everlasting Decree and Purpose herein, that so knowing perfectly the Terror of the Lord, we might all be persuaded by it, and roused up out of our sinful Security, to give all diligence to make our Calling and Election sure.  
But no such matter is Revealed unto us (there being enough besides written in Scripture to those ends) for as for those other places of Scripture, which are and have been insisted upon, I doubt not but it shall be here made evident that they are mistaken.  
First that Word which our Saviour spoke, Luk. 12.32. viz. Fear not little Flock, it is your Father's good Pleasure to give you the Kingdom. Herehence it is commonly said, doth Christ call his Flock a little Flock, and shall not we call it so too? Yes, God forbidden that we should call it otherwise; if he meant it of his whole Church throughout the World (as it must be confessed that only is his Flock, which he takes care of, in watching over them, in feeding them, in defending them, in rescuing them when through their going astray they fall into Danger) is but little in comparison of those that are wand'ring about in the wild and desolate Wilderness of the World, if so, I say, this Concession will not necessarily infer such a Conclusion as hath been wont to be imagined, from it, for Christ hath other Sheep in the World, such as we know not of, whom he will, as he saith, bring into his Fold, when those that come in last shall be preferred before the first, at which time this term of little Flock, in respect of number is not to be appropriated to it, for than shall they be as the Stars of Heaven for multitude, and as the Sand of the Sea that cannot be measured nor numbered.  
But this Sense of our Saviour's Words in this place concerning the universal Church, is but an hypothetical Conjecture, that which is more certain is this. Christ here speaks to his Disciples only, who were at that time his constant attendants and his peculiar Care, whom he had taken into his own Tuition and Charge, and accordingly did make Provision for them during all the time that they followed him; and though they were encompassed about with Danger by reason of their Attendance upon him, and should after his departure from them meet with much Trouble, yet he bids them not fear, for they shall have a full Reward given them, it is (saith he) the Father's good Pleasure to give you the Kingdom; where (as it is promised them, Mat. 19.28.) they should sit upon twelve Thrones Judging the twelve Tribes of Israel. Signifying (as a good Writer renders the Sense) ye that are now my Disciples, have constantly followed me and continued with me in my Temptations, leaving all for my sake, ye shall assoon as I come to my Kingdom be highly honoured and rewarded by me, and not only so, but in the new Age and State which is to come here in this World after my Ascension, when all things shall become new, you shall have a Power in the Church Instated on you, as my Successors, somewhat proportionable to that of the several Rulers of the Tribes among the Jews: to this purpose also is that Promise which he made them, Luk. 22.29. I bequeath unto you a Kingdom, as my Father hath appointed unto me, that ye may eat and drink at my Table in my Kingdom, and sit on Thrones, etc. that is, that you be next unto me, and have at my departure the Power of Governing the Church, which was actually fulfilled in all places wheresoever the Kingdom of Christ was set up by the preaching of the Gospel.  
These things considered, the aforesaid Word of our Saviour concerning his Flock, calling it little, cannot be meant of the number of Gods Elect all the World over ordained to Life Eternal, as it hath been misinterpreted by some too long a time.  
Nor doth the Holy Scripture intent any such Sense of God's Eternal Election, where it is said many are called, but few are chosen. e. g. in Mat. 20.16. These Words are written, but evident it is they refer only to the Parable beforegoing, in which they that went last to Work in the Vineyard are made equal with the first who had born the Burden and Heat of the Day, and this is rendered as a Reason of it, for many are called, but few are chosen, signifying that whosoever have the Reward it is not for the Works sake, but it is in the Lord's Choice whom he will prefer, and vouchsafe his special Favour unto, in the distributing his Reward. And that which we are to learn herehence is, God hath his special and choice Favourites among his beloved People, to whom he openeth his Mind more freely than he will unto others: the Apple of the Eye (as one makes the Comparison) is dearer unto a man than the whole Frame and Circle about it, the Signet upon the right Hand in more regard, either for the Matter or for the Form, or for the Use whereto it serveth, than all his other Ornaments, a writing in the Palms of his Hands more carefully preserved than all his other Papers and Records. Doubtless there are some sew amongst the rest of their Brethren, whom God doth tender as the Apple of his Eye, wear as a Signet upon his Finger, engrave as a writing in the Palms of his Hands, and with whom is the Secret of the Lord, and his hidden Treasures.  
St. Paul was a chosen Vessel to bear the name of Christ before the Gentilos, etc. (Act. 9.15.) above the other Apostles, and according to his Election he laboured more abundantly than they all did, yet were they all the called of the Lord, and interessed in one and the same Hope of their Calling. St John was the best beloved Disciple of Christ, and might lean in his Bosom, yet had the rest of the Apostles the privilege to sit with him at the Table. And did he not prefer Peter and the two Sons of Zebedee (whereof the said John was one) when he led them apart into a Mountain, to make them Eye-witnesses of his Transfiguration, Mat. 17. ●? And after that in choosing the same men from the rest of their fellow Apostles to keep him company, and to watch with him when he was in his Agony, overwhelmed with Sorrow?  
Yea, even here in this Parable, are not those that came in last to work in the Vineyard, as much favoured as those that had been there before them? the Labourers indeed took Offence thereat, but the good Householder, who is God himself, justifieth his own Act against their causeless Exceptions, asserting his Liberty to do what he will with his own; neither is there any Wrong done to them, though he prefers one before another, so long as the first as well as the last, have a full Reward given them. As at a public Dole a multitude may be called to it, but it lieth in the Breast of the charitable Donour to distribute it as he pleaseth, possibly, to some few whom he chooseth out he may be more liberal than he is to the rest, and no man may ask him why he doth so? Even thus will God dispose of his Bounty to his poor Servants, as seemeth good unto him, (without rendering an account to any, which cannot justly be required of him) to give unto the last that entereth into Covenant with him (though they do him but little Service) as he giveth to the first who had been labouring all the day, yea to set the last before the first, and the first after the last, that it may appear it is not, as hath been before said, for the Works sake (which the Jealous God doth much disdain) that his Goodness is more enlarged to some few, but that whatsoever Favour is showed either to one or other, it is Grace and Grace alone that they have it vouchsas'd unto them; for why? God will never endure that any man should boast in his Presence, (to which we are all for the most part very apt.) Upon this account St. Paul expressly Disavows it, not of works, saith he, lest any man should boast, Eph. 2.9.  
This I take to be the true Sense of this Scripture, and so is it of the other where the same words are used Mat. 22.14.  
The sixth and last Caution that shall be here put in, is this, viz. whereas it is written, Wide is the Gate and Broad is the Way that leadeth to Destruction, and many there be that go in thereat, but Straight is the Gate and Narrow is the Way that leadeth unto Life, and few there be that sinned it, the meaning whereof hath certainly been much mistaken, yet I say not, but that these Words carry in them such a Sense, which may and will, being rightly considered, rouse us all up out of our carnal Security, and make us fall to our Work, viz. the working out of our own Salvation, as with fear and trembling, so with all Care and Diligence, and to strive according to our Saviour's Warning (Luk. 13.24.) with all our might to enter in at the Straight Gate, for without doubt, though they found terribly, yet is there an Evangelical Truth in them, such as hath been before declared, but to hold that our Saviour spoke them Dogmatically, as if it was so decreed of the Father from Eternity that few should be saved, for my part I can by no means consent unto it; for what would that signify but that he did Preach Condemnation to the major part of mankind? Which Doctrine certainly could not well agree with the Anointing which he had from the Spirit of the Lord God (Luk. 4.18.) nor with the Commission which he had received from the Father, for God sent not his Son into the World to condemn the World, but that the World through him might be saved, (Joh. 3.17.) and accordingly he saith, I came not to judge the World, but to save the World (Joh. 12.47.)  
Nevertheless it is as true that to the Unbelievers and Impenitent, such as were the Scribes and Pharisees who traduced his Person, despised his Doctrine, and spoke evil of his Miracles, he spared not to proclaim Woe upon Woe: nor was it inconsistent with his Commisson so to do, for it was as good Gospel as the other was to preach the glad Tidings of Salvation. He came, as he saith, to seek and save that which was lest, and he will save them in such a way as seemeth good unto him, sometimes by the Spirit of meekness persuading and inviting men to Repentance, and sometimes by snaking the Rod over them. But for such as are obstinate in their Wickedness, and will by no means be reclaimed from their Sins, he saith to them, for Judgement am I come into the World that they which see not (that is will not see) might be made blind (Joh. 9.39.) which is a Judgement (questionless) very dreadful, yea what worse can be imagined than to be struck with a spiritual Blindness? a blindness that brings such a thick Darkness upon the Soul● of man, that though the Light of the Knowledge of the Glory of God shineth clearly about him, yet is he not able to discern it, but walks on still in darkness till he fall into the mist or blackness of Darkness, which will hold for ever.  
But here a doubt must of necessity be resolved, doth Christ say that he came not to judge the World, and doth he say also that for Judgement he did come into the World? doth he the same thing, which he saith he doth not? is Christ divided? is there yea and nay in the Word of Truth, and dissension in the Spirit of Unity? God forbidden any of us should so think, much less write or teach so; certainly there is a Truth in both these say, which is most infallible: but how then shall we reconcile them? for my part I cannot better unriddle this Doubt, than in the Words of a most learned and right reverend Author Dr. Edward Reynolds, Bishop of Norwich, who, in his Explication of the one hundred and tenth Psalm, thus writeth; there are two events of Christ's coming, the one Principal and by him intended, the other Accidental and Occasional, growing out of the Indisposition of the Subject unto whom he was sent. The Main and Essential Business of the Gospel of Christ is to declare Salvation, and to set open unto men a Door of escape from the Wrath to come; but when men wilfully stand out and neglect so great Salvation, then Secondarily doth Christ prove unto those men a Stone of Offence, and the Gospel a Savour of Death unto Death. As that Potion which was intended for a Cure by the Physician may upon occasion of the indisposedness of the Body, and stubborn Radication of the Disease, hasten a man's end sooner than the Disease itself would have done: so that to the wicked the Word of God is a two-edged Sword indeed, an Edge in the Law, and an Edge in the Gospel, they are on every side beset with Condemnation, if they go to the Law, that cannot save them, because they have broken it, if they go to the Gospel, that will not save them, because they have contemned it.  
In short, this we see was our Saviour's Work after he had entered upon his Office, viz, to preach Salvation to all those that would believe in him, and to preach Damnation to the Unbelievers and Impenitent. And this, if we will make full Proof of our Ministry, must be ours who are his Ministers. A necessity is laid upon us, and woe will be to us if we preach not the Gospel, yea and woe will be to us if we preach not the Law; knowing the goodness of the Lord we are to persuade men to Repentance, and when we know also the Terror of the Lord must we be silent? no in no wise, we are, saith St. Paul, 
2. Cor. 5.11.  upon that account to persuade likewise; but if Persuasions will do no good, we are to terrify them with the threaten of the Law.  
Examples we have also of the Servants of God upon Scripture-record, Prophets and Apostles, who were wont not only to bind up the , but to batter the Hardhearted with the Hammer of the Law that they might be broken, they did Preach Liberty to the Captives, and Captivity likewise to the Libertines. Of what Spirit think ye was the Apostle Paul when he made Eoelix to tremble, preaching to him of Righteousness, Temperance, and Judgement to come? or when he rebuked Elymas the Sorcerer with indignation as hot as Fire, O full of all subtlety and mischief, thou Child of the Devil, thou Enemy of all Righteousness, etc. or St. Peter when he had to do with Simon Magus, telling him to his Face (though he was in his time accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one) that he was in the Gall of Bitterness, and in the Bond of Iniquity? or John Baptist when he told Herod that he should not marry Herodias his Brother Philip's Wife? or James and John whom Christ himself Surnamed Boanerges, Sons of Thunder, their Doctrine being such, as shaked the World with Terror? (for James was killed by Herod Agrippa to please the Jews, who, it seems, probably, were madded with his Preaching, and John was as Thunder and Lightning to the Heretics that risen up after the Death of the other Apostles, as Ecclesiastical History makes manifest.)  
As the Apostles were, in this Sense, legal Preachers, so were the Prophets before them; they did not run into Corners to smother the Will of him that sent them, but with much Confidence cried aloud and spared not to tell the Greatest they were sent unto, their Transgressions and the Wrath that hung over them for their Sins. Did not Nathan say unto David, thou art the man, pronouncing withal a terrible Judgement that should fall upon him and his House? and what a dreadful Message was that which Elijah sent to Jeroboam the King of Israel? and that which Elijah pronounced upon Ahab and his Posterity? durst Michaiah tell him the said Ahab, he should not go up to Ramoth Gilead to Eattel, when notwithstanding he knew the King's Wrath would be enkindled against him for it? and was not the Spirit of Elisha notably quickened by the Spirit of God, when he said to Jehoram a wicked and Idolatrous King, what have I to do with thee? get thee to the Prophets of thy Father and the Prophets of thy Mother, though he knew that the King had so much to do with him, that if he had but said the Word to the meanest Servant that eaten the Salt of his Court, go and take his Head from him, he would have done it?  
These Examples may suffice to show unto us the Faithfulness and Zeal of the Servants of God, Apostles and Prophets, how with particular Application to the Stoutest that bore an Head, have freely made known God's Displeasure for Sin by Smart Reprehensions, as well as by Gentle Persuasions.  
Ob. But these were men of an extraordinary Spirit.  
Sol. What then? are not Ministers now to deliver the whole Counsel of God, as well as other before them? or are we fallen into such times wherein men live more Righteously, more Soberly, more Holy than heretofore, and so we may be saved the Labour of Reprehending, and making our Philipicks and Declamations against the World for Sin? I wish it were so, but alas alas! how can we forbear this part of our Office in pronouncing Indignation and Wrath, Tribulation and Anguish upon every Soul of man that doth Evil, when so little of the Power of Godliness appears amongst us, when Zeal is accounted madness, and to be pious in any kind is to be exposed to Contempt, when Atheism gives Check to Christianity itself, and all manner of Debauchery groweth up to a prodigious height, especially when Lasciviousness is become Magnatum Ludus, as Erasmus called it, and that unmanly Vice of Drunkenness is so common among all sorts, 
So King Charles the first called it.  there being now adays Gallanto, Flanto, Ranto, Drunkards as frequently to be seen in our Streets as drunken Beggars?  
Is then the Spirit of Eli sufficient for these times? is it a time now to be mealy-mouthed, to soothe up Sins with Plausible Euphemismes, and good, (or rather bad) Constructions? away with such Lukewarmness! never was there more need of a Rousing Soul-searching Ministry: let men judge of us what they please, casting upon us Imputations of railing yet must we not spare to Rebuke them, sharply lest the great Shepherd and Bishop of Souls rebuke us for our Negligence and unfaithfulness at the last day.  
Q. But would not gentle persuading and exhorting do better, and the Promises of Heaven and Happiness prevail more than the Terrors of Hell?  
A. Give me leave to answer this Question in the Words of another Reverend and Religious Bishop of our own.  
Men now adays are so desperately set upon their own sinful Ways, that the Promises of Life and Salvation are but a mockery to them, Let Mercy be showed to the Wicked, yet he will not learn Righteousness, Es. 26.10.  
Preach Honour, and Glory, and Peace, a Garland of Righteousness, an Incorruptible Crown, Fruit of the Tree of Life, Sight of the Face of God, following the Lamb, Fellowship with Angels and Saints, and the Congregation of the Firstborn, new Names and white Garments, Pleasures at the right Hand of God, and fullness of Joy in his Presence for evermore. They are as obstinately bend, and unmovably settled against these Blessings of God, as Daniel against the Hire of Belshazzer, Keep thy Rewards to thyself, and give thy Gifts to another, Dan. 5.  
Alas, men are not won nor enamoured with the Expectation of good things, and the Revelation of the Sons of God, which the whole Creature longeth and groaneth for, savoureth no more unto them than a Box of putrified Ointment. What's to be done then? Is there no way to save their Souls? or to quicken, and put Life into them? yes if the Blessings of six Levites upon Mount Gerizim will not move them, let them hear the Curse of six other upon Mount Ebal; If they take no Pleasure in the Beauty of Zion, let the Thunder and Lightning of Sinai put them in Fear, and make them believe there is a God of Judgement. If the Spirit of Gentleness take no Place, let them feel the Smart of the Rod, the Rod of the Law, which possibly through God's Blessing may be a means to bring them to Repentance.  
Upon the whole matter then, Ministers of the Gospel are not, upon the account of this preceding Discourse, to forbear preaching the Law, as it is established by Christ to be a Rule to us all for the ordering of our Conversation aright in any kind, nor as it may be a means, according to the Example of Christ, to rouse and awaken the World out of the Lethargy of Sin wherein by the Delusion of the Devil it is miserably laid asleep, especially in this Generation; but as it was in the Hand of Moses, that Quondam Mediator (which held it out as a Covenant of Works of the Law, the Form and Tenor whereof was do this and Live, otherwise cursed is every one that continueth not in all things that are Written in the Law to do them, Implying that without Justification by the Works of the Law, no Flesh should be saved) it is not now to be Preached, for such a legal Preaching must be acknowledged by us all, to be Inconsistent with the Grace of the Gospel, derogatory from the Honour of our Lord Jesus Christ, and overthroweth all the Hope of our Salvation.   
Deo Gloria mihi Venia.   

Books Printed for and Sold by William Crook, at the Green Dragon without Temple-Bar, 1680.  

Divinity.  
BRevis Demonstratio, proving the truth and excellency of the Christian Religion by Reason.  
An Answer to Mr. Ferguson's Doctrine, about Christ's Justification and Sanctification, with an Account of the ends and intents of Christ's death and passion, considered as a Reason, by John Knowles, Oct.  
The Primitive Institution, or a seasonable discourse of Catechism, wherein is showed the Antiquity, Necessity, and Benefits thereof, together with its sutableness to heal the distemper of the Church, by L. Addison, D. D. Twelve.  
A Sermon, Preached at the Funeral of a Man found drowned in a Pit, enlarged by the Author upon the account of sudden death, oct.  
A Sermon, Preached at a Visitation in Chichester, by W. Howel, Quarto.  
The School of Righteousness, A Sermon Preached before the King on a General Fast day, by his Grace, the present Archbishop of Canterbury, Qua.  
A Discourse of the Lawfulness of taking Use for Money, by Sir Robert Filmer; with a large Preface to it by Sir Roger Twisden, Tw.  
A modest Plea for the Clergy, wherein is briefly considered their Original, Antiquity, and Necessity, together with the true and false grounds of their being so much slighted, neglected, and unjustly despised.  
Hugo Grotius Catechism in Greek, Latin, and English, with a Praxis, Oct.  
The Spirit of Prophecy; a Treatise to prove that Christ and his Apostles were Prophets. Together with the Divine Authority of Christian Religion and the holy Scriptures, the insufficiency of Humane Reason, and the reasonableness of the Christian Faith, Hope, and Practise deduced therefrom; and asserted against Mr. Hobbs, and the Treatise of Humane Reason: Recommended to the Press by Dr. Gunning, Lord Bishop of Ely, Oct.  
The King-killing Doctrine of the Jesuits, delivered to the French King, concerning the re-establishment of the Jesuits in his Dominion: Written in French by a Learned Roman Catholic.  
Justifying Faith, or that Faith by which the Just do live, to which is added an abstract of some Letters about the Common Prayer, Oct.  
A Sermon Preached upon the fifth day of Nou. by G. Hascard, D. D. Rector of St. Clement's Danes, and Chaplain in Ordinary to his Majesty, Qua.  
A Sermon Preached before Sir J. Edward's, Lord Mayor of London, at the Election of Sir R. Clayton, by G. Haseard, D. D. and Chaplain in Ordinary to his Majesty.  
A Sermon Preached before Sir R. Clayton, Lord Mayor of London, by Tho. Mannyngham, Fellow of New College in Oxford, Qua.  
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History.  
A Voyage into the Levant, by Sir H. Blount.  
Caesar's Commentaries, with Mr. edmond's his Observations upon it, in Folio, Englished.  
Heylin's Cosmography in four parts, in Fol.  
Sir Tho. Herbert's Travels, with additions, Fol.  
A description of Candia, with an account of the Siege, and the surrender of it into the hands of the Turks, Oct.  
Calliopes Cabinet, wherein all Gentelemen may know all degrees of Honour, and how to take place; with a Dictionary of Herald Terms, Tw.  
A Discourse of the Dukedom of Modena, containing the Original, Antiquity, Government, Manners, and Qualities of the People.  
The present State of the Jews; wherein is contained an exact account of their present Customs, Secular and Religious: To which is added a discourse of the Misna, Talmud, and Gemara, by L. Addison, D. D.  
The Travels of Ulysses, Translated by Tho. Hobbs of Malmsbury, Tw.  
Camera Regis, or the present State of London, containing the Antiquity, Fame, Walls, River, Bridg, Gates, Tower, Officers, Courts, Customs, Franchises, etc. of that City: by J. B. Esq Oct.  
The Circumcision of the Great Turk's Son, and the Ceremony of the Marriage of his Daughter, sent from the English Ambassador, Fol.    
FINIS.