her by his Wisdom a Wisdom surpassing that of Solomons which he shewed in the case of the true Mother of the Child that was brought before him It is like enough she had heard from some of Tyre and Sidon who had been in Jewry and had seen or heard the admirable Works which Jesus did Mar. 3.8 or from the Jews who did trade into those Parts Tyre being a Mart which was much frequented of the Fame of Christ's Power and Readiness in healing Diseases and casting out Devils and of his descent from David but she her self stirred not out of those Coasts to hear the Doctrine of Salvation from him or his Disciples and the Devil probably perceiving more in her against his Kingdom than men could for he is a subtle insinuating Spirit had afflicted her more than the rest of her Vicinity Christ takes a long Walke from his own Countrey thither for her sake for as soon as he had done for this Woman that which he intended he departed from those Coasts and being there he entred into an House saith St. Marke for he would have no man know it but he could not be hid however the end and purpose of his coming he did not impart unto any only he himself knew what he would doe At length this Woman hearing of him she makes her address unto him crying out have Mercy on me O Lord thou Son of David my Daughter is grievously vexed with a Devil But Christ answered her not a Word Strange Is he come so long a Journey for this purpose to relieve a poor Woman and will he now take no notice of her not so much as speak to her he who was wont to prevent others asking them what they would he should do for them doth he now refuse to speak unto her that begged Mercy of him When the Centurion a Heathen also besought him for his Servant that was Sick he presently replyed I will come and heal him and hath he now left his old wont no such matter his Silence here did speak his Wisdom in bringing that to pass which he intended he answered her not a Word and St. Austin will tell us why non ut negaretur Misericordia sed ut desiderium accenderetur Serm. de Tem. 74. nec solum ut desiderium accenderetur sed ut humilitas Commenderetur i e not that he would deny her the Mercy which she desired but that her Desire might be more fervent nor that only her Desire might be more fervent but that her Humility might be commended Here then is Wisdom not by his Word as he deals with us but by his Silence to bring forth that which he had designed to commend in this Woman and that her Humility might appear to be a Legitimate Child of Grace which called God Father By his Wisdom he made the Heavens saith the Psalmist but he spake the Word then and they were made he commanded and they stood fast here that the good Work which God the great Spring and Fountain of all that good is had secretly wrought in the Heart of this Heathenish Woman might appear to Gods Glory and be extolled he at her first approach unto him speaks not a Word True it is usual among men out of Policy sometimes to forbear speaking to try the Wit or Valour or Fidelity c. of those with whom we converse but Christ our Lord and Master needed not to make such Experiments for he knew what was in man Joh. 2.25 he knew what this Woman had been what she then was and what she would be yet is silent that her continued Humility might be the more Famous and Exemplary to the silencing probably of all those who will be hasty to Judge and Condemn others yet know nothing at all of what hath passed between God and their Souls Not to lose my self and my Reader in a large inquiry after all that we find written of this new Convert that which remains shall be breifely drawn up together Many were the Discouragments as one hath summed them up that her poor Soul digested First she was not answered by Christ 2. She had backfreinds of his Disciples who knew her not so well as their Master did and therefore would be rid of her because of her Importunity 3. She was none of the Sheep that Christ would then regard though he had other Sheep abroad whom he was in time to bring into the Fold Joh. 10.16 4. She was a Whelp Alas he spake not to her at first but now when he speakes his Words are as Thunder and lightning to drive her from her hold Yet is she not terrified with them but fastens upon Christ with her Prayers as the Woman of Shumem upon Elisha with her Hands thus a good Divine makes the Cmparison she caught him by the Feet and said unto him as the Lord liveth Bishop King upon Jonas and as thy Soul liveth I will not leave thee she wrought a Miracle by the Force of her Prayers she made both the Deas to hear and the Dumb to speak she cryed to the Ears and Tongue of her Redeemer Ephata be ye opened hear and answer my Petition fulfill my request What followeth she won and obtained a notable Victory for she not only prevailed in her Suite but was dismissed with a singular commendation of her Faith from the mouth of Christ himself O Woman saith he great is thy Faith be it vnto thee even as thou wilt Judge then could this poor Greek this Syrophaenician this Canaanitish Woman for all these Terms are put upon her in Scripture be able to discerne a Power in Christ above that which is Humane and with humble Prostration zealous Importunity and invincible Confidence Parley yea Struggle in this manner with him and breaking through all Difficulties that lay in her way carry her Cause in the end with Applause enjoying her Desire to the full could she I say have done all so successfully as she did had she not been secretly instructed beforehand or at that Instant by a good advocate the Holy Spirit of God for where else could she have it how to order and Sollicite her business to so good purpose An Example that Cleerely demonstrates the powerful Working of Gods Grace towards such as are without for this being done to this Woman why should any man doubt but the like may be daily done though in diverse manners as seemeth best to the Almighty worker to many others in the same condition of distance from the Visible Church yea to Millions of Millions as well as to one they being all alike with us before God in respect of their Creation and alike also in respect of their Apostacy in Adam Divine Grace being likewise of so diffusive a Nature that we should use it hardly and do our selves no good if we should put a stop to the Current of it otherwise than the Spring from whence it sloweth will feed it and send it Another Instance which we read in Scripture
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
King 't is true he is and hath a Kingdome which his Enemies shall find to their everlasting Confusion when he sitteth upon the Throne of his Glory to judge them that have said Nolumus hunc regnare we will not have this Man to Reign over us for thus he makes a Protestation of his Faith with a confident Resignation of himself unto Christ as his leige Lord and King Lord saith he Remember me when thou comest into thy Kingdom O admirable Faith O incomparable Faith never was the like heard of neither indeed could be since the World began This was the last Confessor that Christ had while he was living in this World but he outstripped all those that were before him fulfilling that Word which was spoken by Christ viz. The last shall be fust he was able we see by his Faith to remove Mountains of Opposition which lay in his way that he might cleave unto Christ It was a Faith I say again that surpassed all other that we read of in Scripture a great Word but by that time it be duly weighed it will appear to be most true One of good Note in the Church makes the Comparison in this manner what is more worthy of Wonder and Amazement than that a Theif should have a better knowledge of Christ upon the Cross than some of his Disciples had when they sate with him at Supper that a Theif should have a more eminent Degree of Faith than the Patriarch Abraham the Father of the Faithful than Moses the Servant of God than the Evangelical Prophet Isaiah than his own Domestick Attendants to whom it was given by aspecial Grace of Dispensation to know Christ and the Mysteries of his Kingdom Abraham beleived in the Lord but it was when he was so much honoured as to have God himself to be his own Messenger and to parley with him from Heaven Moses beleived in the Lord but it was when he appeared to him in the midst of a Fiery Bush wonderfully Esay beleived in the Lord but it was when he saw him sitting upon a high Throne The Apostles beleived in the Lord but they were Eye-witnesses how his Miracles posed Nature and all the Creatures did their Homage to him as to their Creatour These were easie Taskes of Faith but this noble Confessor beleived in the Lord when which way soever he looked about him his Eyes could meet with nothing but Horrour and Misery He doth not supplicate Jesus sitting at the right Hand of the Father so he is crowned with Majesty nor unto Jesus judging the Quick and Dead so he is attended with Angells c. But when he saw his Sides Hands Feet all bleeding his Face Ghastly his Head drooping and his Soul heavy to the Death even then he said to Jesus Lord remember me when thou comest into thy Kingdome as if he had been lifted upon the Cross to overlook Christs Debasements and to make a shew openly that his Faith should outvy his Sense But now it may well be demanded from whence hath this man this great Power where did he learn all these things not surely upon the Highway not under Hedges not in his Dens of Thievery no but it was given him from above by the immediate Work of Gods Spirit which breatheth where it listeth not discernable by men Joh. 3 8. And verily whatsoever hath been otherwise thought of this man the things here premised being well considered his Example alone may satisfie us that Gods Mercy is not limited either to time or means for the Salvation of those whom he hath ordeined to eternal Life Which being so how can any man I say again be so peremptory as to conclude and that against the very Nature of the Almighty and Merciful God so often and so fully made known to the Church in the Holy Scripture that the greatest Part of Mankind shall perish eternally in the Torments of Hell without any Remedy Sed Obiter let all men beware that they be not so unwise as to lose themselves in this Comfortable Doctrine which though it be in Truth most Evangelical yet I fear as Grace can Work good out of Evil so may the corrupt Heart of man by a Satanical Chimistry draw Evil out of Good as many wretched People have done by making an ill use of this Example of Gods Mercy to the Thief upon the Cross I do therefore desire all that shall read or hear of this Doctrine of Salvation thus enlarged to forbear their hasty and pernicious Misconstructions of it till they have informed themselves better by the Cautions that shall be here added unto it Now then to summ 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 Kindreds 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 publick Confessions Creeds and Attestations of Faith applyed any part of the Scripture to such a Sense in the least Tittle and Iota 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 justifie 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 Gods Law throughtout 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 mans 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 shewing Mercy to the Children of men and where there is but some Goodness 1. Reg. 14.13 as there may be in many that
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 Palmes 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 weare as a Signet upon his Finger engrave as a writing in the Palmes 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 c. 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. â— And after that in chusing 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 publick 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 chuseth 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 rendring an account to any which cannot justly be required of him to give unto the last that entreth into Covenant with him though they doe 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 shewed 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 expresly 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 sixt 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 Strait is the Gate and Narrow is the Way that leadeth unto Life and few there be that sind 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 rouze 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 Saviours Warning Luk. 13.24 with all our might to enter in at the Strait 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 spake 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 spake 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 perswading 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 Judgment 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 Judgment 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 Soulâ— 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 Judgment 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 forbid any of us should so think much less write or teach so certainly there is a Truth in both these sayings which is most infallible but how then shall