Brands out of the Fire may we not have good reason to beleive that the Number of them is not small yea that it may exceed the number of those who for the glory of his Justice are left to perish in their Infidelity because it is written his Mercies are over or upon all his Workes but especially upon the Souls of men of which he accounteth it a part of his Glory that he is the Creatour Es 57.16 and because it is not his Anger but his Mercy his Mercy his Mercy that endureth for ever True it is likewise God hath had a Church in this World ever since he made a Covenant with Abraham if not before and so will have to the end of it till his holy Purpose and Decree be fully accomplished in the Salvation of all his Elect and this visible Church he hath thus built and established for excellent Ends and glorious Designs according to his infinite Wisdom viz. 1. That his Name may be here publiquely and Solemnely called upon in the World 2. That his beloved Son in whom he is well pleased may as a Prince and a Saviour be exalted among the Children of men 3. That his People who are also dear unto him and are solemnely contracted in covenant with him may here live together in Unity Peace and Love whereby they may in some measure be Inured to that perfect State of Life which is to come and whereto it shall please God to bring them 4. That his great Wisdom in finding out a way to save mankind might be publickly made known to the World 5. Finally that the Powers of Hell may publickly also be disappointed and counter wrought in their Projects and Machinations which they devise against his Crown and Dignity and against the glorious work of Redemption which hath been accomplished in the Earth It is likewise commonly said that as of old all the World perished in the Flood of Waters who were not in the Ark So out of the Church there can be no Salvation for any Nevertheless we are not to set Bounds to this Church otherwise than God hath appointed and the Bounds that he hath set are determined upon those Persons of what Nation or Country or kindred soever they are whom he hath chosen to be Heirs of Salvation unknown unto us for it is the Invisible Church which will prove to be Christs Spouse in the end As for us I say again upon whom God hath in the Face of the World written his new Name we must wait upon him in his own way set before us that is in a diligent use of his ordeined means for Salvation and woe will be to us if we neglect them but undoubtedly the Grace of God is not so straitned neither is his Word bound 2. Tim. 2.9 but it shall run and be glorified in all places of his Dominion without Controul The great God hath an absolute soveraignty over all his poor Creatures is free to do unto them and with them whatsoever he pleaseth by the liberty of his own Will as to create them at first with one single Fiat so to uphold them yea to save them by the Word of his Power and with a look as he did upon Peter to reduce those that are gone astray from him And as he is not tyed with any Popish or Pelagian Thongs of necessity congruity or condignity so neither is his Presence shut up in any Donatistical Limits or Anabaptistical Conventicles nor is his Church bounded within the marches of any or of all the Kingdoms or Countreys which are usually called by the Name of Christendome be it Italy Spain France Germany England Scotland c. But it shall break forth on the right hand and on the left so saith the evangelical Prophet Es 54. and her Seed shall inherit the Gentiles wheresoever they be and make the desolate Cities even the most Barbarous in the World to be inhabited with those that shall be Heirs of Salvation for as the said Prophets words are the Desolate hath many more Children than she that hath an Husband that is than she that was solemnly contracted to the Lord by a matrimonial that is ecclesiastical Covenant But should any now be desirous to see this secret Indulgence of God towards his poor Creatures exemplified at large out of Scripture or to behold it commonly produced into Act before their Eyes I must tell them that were it commonly Visible it would not be accounted Secret but Secret it must be that the Order which by the divine Wisdom is appointed in the Church for the conversion of Sinners unto God and for building up his People in their most holy Faith may not suffer any prejudice by an ordinary variation from it nor be less esteemed by us as in all likelihood it would if we could trace the Footsteps of Gods grace and goodness in this kind nevertheless some such Examples I shall produce for their full Satisfaction in the Sequel of this Discourse Let that which we read in the 87th Psalme suffice for the present to give us some notice hereof There we find if we will understand how graciously God will be pleased to deal with a People who by their continued Aberrations from his righteous Law are estranged from him When the Prophet who ever he was had said glorious things are spoken of thee thou City of God he presently addeth I will make mention of Rahab and Babylon behold Philistia and Tyre with Ethiopia and what mention alas can be made of Egypt called Rabab or Babylon A Robore et Superbia and the rest as they are there joyned together all of them Chips of the old Chammisn Block unless it be of their Enmity against God and his Church or to tell how foulely Polluted they were with most odious Abominations Well let it be so yet even this miserably depraved People shall also help to build up Sion and make it Glorious Multitudes shall be born there who shall be free of the Foundation built upon the holy Mountains and the Lord saith the Prophet will account of them as his freeborn when he writeth up the People like a King taking a Survey of his good Subjects whose Names are enrolled by him in his cense-Cense-Book But hath it ever been known I will not say that in those places and Countreys the true God hath been religiously Worshipped for that possibly hath been or shall be in process of time before the End cometh but that the Idolatrous Issue and Offpring of Cham and Canaan for of such doubtless is the meaning of the holy Ghost here did in any Age joyn together publickly and unanimously to make this holy City Glorious by their ready obedience to Gods Law this certainly hath never been done and I think it may be said nor is it likely now to be done while the World standeth If so how come they here to have a favourable mention made of them much rather will some usurping Judges among us say do they
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 Lambes 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 Gods Mercy in the saving of their Souls but how they are wrought there at all times is a Mistery unknown to us Clouds and thick Darkness are about the Pavillion of God let not silly man then dare to Remove them To conclude this particular Bishop Mountague whom I mentioned before hath written at large very learnedly concerning this Subject proving even against Justin Martyr Clemens Alexandrinus Epiphanius St. Chrysostome 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 joyn with him in several places of his Workes 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 cleered 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 Lev. 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 goings 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 Gods Presence with us we encrease the more in Holiness in Knowledge and in Zeal for Gods Glory Otherwise if we prophane 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 Gods insinite 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 Woo and Sorrow that it shall be more tolerable in the Day of Judgment 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 yeilding 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 Thornes 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 Gods Husbandry such whom he hath in his abundant Goodness severed from the wild and waste Desart 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 Forein 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 Hearbs which are the Fruits of the Spirit such as the Apostle writeth of Gal. 5. 20. bring forth nothing but rotten filthy noisom Weeds of Sin and Wickedness the
Words immediately before which must reach to our very Enemies as appears Luke 6.27.31 Where this Rule is also prescribed viz. As ye would that men should do unto you do ye also to them likewise A Precept it is very difficult to corrupt Nature and the broad Road which is contrary thereto is the Common walk of worldly minded Men who are not willing to enter into any Course that may not agree with their Humour Interest and Advantage Which Road Christ would have all his Disciples to the end of the World carefully to shun 2. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is set in the beginning of this fourteenth Verse is not always Coniunctio Causalis but sometimes is a Note of Interrogation or admiration as it may be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How strait is the Gate and how narrow is the Way that leadeth to Life and how few there be that find it And accordingly our Translators as doubting of the Congruity of their Word because have in stead of it set in the Margine the Word How Which clearly signifies they were not so positive in their Determination here as they were before in the other Clause of the wide Gate and broad way 3. It is observable that Christ himself varyeth his Words here when he speaks of the strait Gate and narrow way from what he had said of the wide Gate and broad Way he saith not here of the strait Gate few there be that go in thereat for then indeed there had been some Colour for this Opinion of the small number of those that shall be saved No but few there be that find it And what finding is this The original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there are but few in the World that are so wise as they should be to come to the true knowledg and understanding of it meaning without the guidance of Gods gracious and good Spirit none shall ever find it For 4. This Caution must be understood according to the Tenour of the Gospel even as all the strict and elevated Precepts which Christ here giveth to his Disciples are viz. With a Restriction to the Grace of God so far as they concern those that are Interessed in this Grace And they are raised up to such a height to this very end that Grace might be the more exalted thereby True it is there is another reason besides this of the strictness in Christs Doctrine which is this Our beloved Saviour knowing the Jews and among them especially the Scribes and Pharisees of whom he speaks expresly Chap. 5.20 to be pertinaciously set upon the bare Letter of the Law and perceiving that his Doctrine would be cavilled at by them as not agreeable to that Law First that he might take away Occasion from those that desired Occasion he saith plainly he came not to destroy the Law or the Prophets but to fulfil And after that to shew the Vanity of their Pretensions to the Law he gives the right Sense of several of these Laws far surpassing the slender and jejune Imaginations of those Illegal Expositers of it As namely what is meant by the Law against killing what of that concerning Adultery what of Swearing what of loving our Neighbour c. In all which he far transcends those proud Boasters of the Law raising it up to that Elevation which the Lawgiver God himself intended by it And consequently it was necessary for these who would set up the Righteousness of the Law if it were but in a Rivallity with him to hear how strait the Gate should be and how narrow the way that leadeth to Life and how few should find it But to his Disciples his Doctrine hath another Lesson all whatsoever he had said or whatsoever he will say is to be understood according to the Terms of the new Covenant which he came to Seal and establish For as he came not to destroy the Law or the Prophets so much less did he come to alter or to digresse from the order and method of Salvation which he had received from the Father that is to save all those that repent and beleive This is the irreversible Law of Heaven nor was there any Word ever came out of the Mouth of our Lord Jesus Christ contradictory thereunto This Sermon as it is commonly called which he Preached on the Mount must not be stretched so far in the least Particle of it as to frustrate that Grace whereof he is by Order and Decree from the Father to be by the Holy Ghost the sole Dispenser and Administrator Away then with all that seeming Zeal which putteth Christ out of his Office as this undoubtedly doth which wresteth these words of his to such a sinister Sense as is here declared We alas consider not what Wrong we do unto our selves thereby for what are we the best of us all without Christ what but nothing Without him we can do nothing without him we can hope for nothing But as the Holy Apostle said so may every true Beleiver say I can do all things through Christ that strengthens me I can enter in at this strait Gate I can go upright and safely in this narrow way which how strait and narrow soever it be to impenitent Sinners or to those that are puffed up with their own Home-spun Righteousness I shall I doubt not find easie and sweet to my everlasting Happiness though all the Powers of Hell stood in my Way to hinder me So then let this Gate be strait and this Way narrow yet by Gods Grace and the special Assistance of Christs Spirit many shall find it and not only so but go in thereat 5. Our Saviour himself who is the best Interpreter of his own Words doth refer it as he doth other of his Sayings of the same kind v. g. Mat. 20.16 Luk. 12.32 Luk. 13.24 not to the Paucity of the Vessels of Gods Mercy which he had prepared unto Glory but to the small number of Beleiving Jews at his first coming unto them That this may be made evident let us single out the last cited place of Scripture viz Luk. 13.24 as being most pertinent to the matter in hand there doth Christ seem to declare his Sense in this particular repeating the very Words which he spake to his Disciples on the Mount Strive saith he to enter in at the streight Gate for many I say unto you will seek to enter in and shall not be able It is an Answer we see given to a Question put by one a Jew about the number of those that shall be saved Lord saith he are there few that shall be saved To which Question no doubt Christ could have given him a punctual Answer for he knoweth his own 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
to put the Fatherless to Death It is an Example which God himself hath given of his Pitie towards a multitude of his poor Creatures in sparing them when the slaming Sword of his Justice was ready to consume them such a wicked Crew they were whose wickedness was so great that as it is written of them it came up before the Lord I mean the City of Niniveh of which we read in the Book of Jonas wherein were many hundred thousand Persons My Argument intended from thence being this which is as we say Aminori ad majus hath God shewed Mercy to a People because they were many so as to save them from a Temporal Destruction Certo certius he will then upon the same account much more manifest his goodness to a greater number in delivering them from everlasting Condemnation This Mercy will the more appear by a due Reflexion upon the Place and People to whom it came a People as much separated from Gods Church as any Jewes Turkes or Pagans are now it was Niniveh which was as it is dissected to my hand Niniveh of the Gentiles Uncircumcised Niniveh Niniveh of the Assyrians Imperious Insolent Intolerable Niniveh Niniveh setled upon her Lees not less than thirteen hundred years Niniveh Infamous for Idolatry with Nisroch her Abomination Niniveh with Idleness so esseminated and her Joynts dissolved under Sardamapalus as some conceive their thirty eighth Monarch who sate and span amongst Women that as it was the wonder and by-word of the Earth so the Heavens above could not but abhor it Yet is this Niniveh become the famous Subject of Gods Mercy though the Prophet Jonas being it seems possessed with the same blustring Spirit which now haunteth us against those that are Strangers unto us was Offended Vexed Angry to the Death that it was so But God rich in Mercy continues to be the same still his Compassions fail not his Mercy appears in her full Lustre and due Magnitude when this merciless and angry Man was about to Eclipse the Glory of it for even then which is a thing to be admired and adored by all the World did God plead for it and by Irrefragable demonstration justify it against the perverse disputings of that Techy Opponent for the saving of a numerous multitude old and young who must otherwise have been utterly destroyed It will be said 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 harmeless young in respect of their Age innocent in respect of their Lives who knew not their right Hand from their left not able to distinguish between good and Evil and it may easily be guessed how great the number of other Ages was when there were so many Infants These things considered we may here argue as is before said from the less to the greater if God will have Compassion upon such a multitude of wretched Sinners whom he at first created after his own Image and likeness partly because of their great number to save them from a bodily Destruction yea and to plead so earnestly against their Adversary who would gladly have seen the City flaming about their Ears can we think but that he will much more shew Mercy to the Souls of a much greater Multitude viz. of the greatest part of the Children of men to save them from the Vengeance of eternal Fire Unless we will say which God forbid any should say that after this Life is ended his Mercy is quite spent clean gone from an innumerable company of precious Souls for ever and that he will contrary to his former wont take delight in executing his Wrath upon them to the uttermost Oh! far be it from us to judge so hardly of the God and Father of Mercies or to think that he is like unto us mutable and inconstant one while kind and pitiful another while cruel and unmerciful The good Prophet will tell us in the Psalm †136 not once but many times for our greater Assurance that his Mercy endureth for ever and again and again that his Mercy endureth for ever meaning that his Mercy in the full Latitude of it which non Obstante is without any Limits according to his own nature endureth for ever It will I know be objected wheresoever there is a true Repentance there shall most certainly be a Remission of all manner of Sin But who can say that the Idolatrous Heathen c. wholly Ignorant of the way of Salvation could or can possibly repent them of their Idolatries and other their Abominations the answer 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 bi tt the Spirit of God Now the true and real Conversions of men are things beyond our reach they are known only to him who searcheth the Heart and the Reines and it is not for us to take our Measure of the great God according to the scantling of our narrow Nature in this or any other of the Works of his Grace God doth not I say again deal with men in their Conversion all after one sort look but upon these Ninivites which is the thing we are here secondly to take into our Consideration We see their Repentance was very sudden for as soon as Jonas had begun the first day to enter into the City and had made his Proclamation which God appointed him publickly in the Streets of it the People will not put him to the Toile of the other two days Journey but generally believed in God and repented of their Wickedness whereupon even assoon did God repent of the Evil that he said he would do unto them and he did it not So for ought we know may there be between God and the Souls of men who for the present are without God in the World when they are to depart out of the World such an Intercourse of Grace on Gods part and of Repentance on theirs which may open Heaven unto them as much as our daily Conversation with God may entitle us to a Participation
of it True it is the Preaching of Jonas though it was very short did as 't were sound an Alarm to these Ninivites which did awaken them out of their sinful Security it being the means which God ordaineth to bring men to Repentance and he will not digress from his own order unless it be where time of Life is near upon the last Period and those means do fail for in such cases where there is no open Vision and the Days of mans appointed time are at an end there doth free Mercy appear in her Eminency as it did to the Theif upon the Cross God giving first the Grace of Repentance and then Vouchsafing his favourable Acceptance of that Grace which he himself hath freely wrought in the Hearts of his poor Creatures though it be by them but weakly exerted and performed We alass unprofitable Servants that we are the best of us all when we buckle to our Business and with all diligence endeavour to work out our own Salvation as we are warned we must being conscious to our selves of our many failings in it do it with fear and trembling ever confessing it to be of the Lords Mercies if we find any acceptance and that we and our Works together be not at the last burnt in that Fire which shall never be quenched Hear how St. Paul determines the Case Rom. 9.16 It is not saith he of him that willeth who hath only an inward desire to please God by his Obedience but doth not or cannot produce it into act nor of him that runneth who doth the best he can in pressing toward the mark to obtain the Prize of eternal Happiness but of God that sheweth Mercy it is Mercy Mercy only that is all in all from first to last in the Work of mans Salvation and this hath ever been acknowledged by all the Pelagian Hereticks only excepted What else is the reason that when we see men among us live dissolutely and die it may be desperately especially if they be of our neerest Relations or such for whom we have had a more than ordinary kindness we do not presently account of them as cursed castaways but are willing to suspend our Judgment of them as to their final Estate though possibly we may have some fear of them and be greived that they had no more care of their Souls before they died what else I say is the reason hereof but that in the multitude of our Thoughts within us at such times our Minds are overruled by the remembrance of Gods infinite Mercies and I beseech you should we not impartially have the same consideration in us when we reflect upon others that are Strangers unto us in what place of the World soever they are whom howsoever we slight yet hath God a special regard unto them for when he at first had selected his Israel to be a peculiar People unto him even then he gave them a charge not to vex or oppress the Strangers but to love them as themselves Ex. 22.21 And very often doth God in the following Generations renew the same charge unto that his antient People now we cannot but think this Charge hath a measure in it reaching to us under the Gospel which if it hath and that we will not be partial as is said before in judging Strangers more than those desperate ones among our selves how can we so Positively determine of the major part of mankind as we do that they shall inevitably be thrown into Hell to be there Tormented for ever and ever If any who are yet tenaciously set upon this destructive Opinion shall accuse me of Prolixity as I think none else will I hope my endeavour to refute this Errour will sufficiently excuse me among those that follow the conduct of reason who will be ready to say in my behalf seeing so great an Errour hath prevailed so long among us it is but necessary that much be said in the Conviction of it Sure I am St. Austin will be my advocate herein Non est multiloquium saith he quando necessaria dicuntur quantâ libet Sermonum multitudine ac Prolixitate Dicantur I shall therefore take the liberty to proceed yet further in shewing the Irrationality I may say the Impiety of this Soul-murdering Doctrine High time it is for us all to forbear judging the World at the rate as we have been wont for we do not only condemn to Hell and everlasting Death those whom we may or should have good hope to beleive God hath ordained to eternal Life but we do in effect spend our hasty and audacious Censures upon God himself if he shall contrary to our decision in this case save those whom we have marked out to Destruction wherein we are somewhat like unto that Insolent and Peremptory Alphonsus in Spain who like a bold and Atheistical Fool spake of the Creation in this manner If saith he I had stood by God when he had created the World I could have directed him how to have ordered it better than he hath done So shall we in our precipitant judging the World before the time according to the common fancy that hath been among us seem to prescribe unto God what Course he should take in his Judgment to come and that he take care our Orders be punctually observed in it An Indignitie and contempt so hainous to be put upon the Wisdom of the most high God that it will be adjudged by the whole Creation an Impudency most Inexcusable And this we shall certainly find to our eternal Shame and Sorrow unless we repent of it betimes and learn to be wiser when we shall mourn at the last and say we Fools counted them miserable but now are they comforted and we are tormented Two Examples shall be here taken out of holy Scripture seeing that it is expected of such Persons the one a Heathen the other probably a Jew but extraordinarily wicked who had they been brought into our usurping Phrontisteries before we heard they were acquitted by their own lawful Judge we should have passed a Damnatory Sentence of Death upon them when notwithstanding the Holy Ghost himself would have been their Compurgator The first is that Syrophenician Woman whose Praise is in the Gospel she was of the Canaanitish Extraction and upon that account to be reckoned as a Dog an Idolatour among the Phenicians from whom many heathenish Abominations were spread into several parts of the World and her Habitation there was In Finibus in the remote Borders of that Countrey where unavoidably she must be deeply sowst in the Dreggs of Ignorance and Infidelity Yet even this Woman so unlikely as she was during this her deplorable Condition had her Name we may well presume written in the Book of Life and had also somewhat written in her Heart and Soul well pleasing unto God which did not outwardly appear until Christ to make her a publick Example of Gods abundant Mercy among the Heathen was pleased to draw it out of
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 Kings 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 wrastlings have I wrastled 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 Considence that hath taken hold of many among us in their busie medling 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 cleerly how great Gods 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 alledged in this case But Judge I pray for I appeal unto all men that are able to discerne 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 Reflexion 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 seldome among most People But a way doubtless may be shewed unto us if we would apply our selves aright to the using of it which is more sure and convincing First the Conscience which God hath set in every Mans 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 shew 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 Gods 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 shew 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 doe 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 testifie the same Truth that knowing the Terror of the Lord we may be perswaded by it Judge again in the next place whether Gods 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 Gods Anger against Sin and Sinners than to talke 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 Gods Pavillion a derogation also from Christs 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 followes viz. Gods 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 streitned 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 Workes though I confess at first Sight it did worke in me a suspicion of my Judgment in this Point
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 shewed 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 fulness of Joy in his Presence for evermore They are as obstinately bent and unmovably setled against these Blessings of God as Daniel against the Hire of Belshazzer Keep thy Rewards to thy selfe and give thy Gifts to another Dan. 5. Alass 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 Oyntment 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 Cursings of six other upon Mount Ebal If they take no Pleasure in the Beauty of Sion let the Thunder and Lightning of Sinai put them in Fear and make them believe there is a God of Judgment If the Spirit of Gentleness take no Place let them feel the Smart of the Rod the Rod of the Law which possibly through Gods 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 rouze 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 Mediatour which held it out as a Covenant of Works of the Law the Form and Tenour 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 Christs death and passion considered as a Reason by John Knowles Oct. The Primitive Institution or a seasonable discourse of Catechism wherein is shewed the Antiquity Necessity and Benefits thereof together with its sutableness to heal the distemper of the Church by L. Addison D. D. Twelves A Sermon Preached at the Funeral of a Man found drowned in a Pit inlarged 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 Arch-Bishop of Canterbury Qua. A Discourse of the Lawfulness of taking Use for Mony 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 Prophesie 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 Catholick 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 Nov. by G. Hascard D. D. Rector of St. Clements Danes and Chaplain in Ordinary to his Majesty Qua. A Sermon Preached before Sir J. Edwards 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 Colledg in Oxford Qua. These six last are new History A Voyage into the Levant by Sir H. Blount Caesar's Commentaries with Mr. Edmonds his Observations upon it in Folio English'd Heylin's Cosmography in four parts in Fol. Sir Tho. Herberts 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. Calliope's 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 c. 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 Embassador Fol. FINIS