Meditations Upon the Lords Prayer, Treatise · Petition 5

Meditations Upon the Lords Prayer · Treatise · Petition 5

p. 117The fifth Petition.

And, forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us.

1. THis Petition is joyned to the next before it, by the Conjunction Copulative AND, as this is alſo, to the laſt Petition by the ſame Copulative; from whence I collect, that it would be he little to Our long-laſting comfort, to ask and obtain our Daily bread, unlels our ſins are alſo forgiven; and that we ſhould quickly forfeit again our pardons, and be in a worſe condition then before; though we had plenty of all temporal and ſpiritual provisions prepared and ſet before us, unleſs we ſhall be likewiſe preſerved in all temptations from thoſe evils which may elſe enſue, when we abuſe external benefits, and ſaving means, to the diſhonor of the Giver, either by neglect, or employing them to fulfill our wicked luſts; or by turning his ſpiritual Graces into wantonneſs. Giving and Forgiving, Pardons and Protections muſt go together in compleating our happineſs; for, fleſh and blood is ſo frail, that, without Gods preventing Grace, and perpetual coaſſiſtance, we are ſometimes prone to make even the forgiveneſs of our ſins, an introduction to a returning p. 118with the Dog to his vomit, and with the Swine to wallowing in the mire; as appears by the impudence of that Harlot mentioned by Solomon, who made the payment of her vowes, a motive to allure her laſcivious companions to be partners in her uncleanneſs: And it hath been too often ſeen, that many (young perſons especially) who are perſwaded, they are ſanctified by a formal communicating at the Lords Table about the time of Eaſter, do take more liberty that day to fulfill their vain luſts, then on any one day in the year▪ and yet ſome of theſe are none of thoſe who make leaſt conſcience of Moral or Divine Duties.

2. That Word in the Original, which is tranſlated DEBTS, ſignifies Treſpaſſes or ſins alſo; Omiſſions and Commiſſions, leaving that undone, which we ought to do; and doing that which we ought not to do. There is alſo in this Petition a Condition implyed, beſide that which is expreſſed touching our forgiving them, who are indebted or offenſive to us; which condition includeth Contrition, Confeſſion, Repentance, and Amendment, making up one fourfold Duty, without performance whereof (in will at leaſt) we cannot juſtly ask that pardon here prayed for. Forgiveneſs of our Debts and Treſpaſſes is not precarious, but on condition we forgive them, who Treſpaſs againſt us; And if it be ſo, they ought ſeriouſly to conſider how far they are from performing it as they ought to do, who perſecute their brethren or others to the ruining of their eſtates, and the deſtruction of their lives; who ſeek their weal, and never did or intended them evil; eſpecially they who perſecute others for differing from them in judgement and p. 119practice onelyonly, in things relating to their conſciencious ſerving of God, whereof none but he himſelf is a competent Judge. Theſe are far from imitating God in his free Acts of Grace, as are they alſo who make ſhewes of Reconciliation and forgiveneſs, to get the more power and opportunity, to execute their Vengeance upon thoſe whom they hate without juſt cauſe. But, I return to the forementioned conditional Duty. He that ſays he hath no ſin, is a lyar, and hath no truth in him. He that hides his ſin ſhall not proſper; He that is not ſorry for it, cannot truly Repent; He that Repents not, is uncapable of Remiſſion; and if he might obtain it without Repentance; no Amendment would follow; but, he would every day wax ſo much worſe rather then better, that at laſt he would fall into a final obduracy, rendring him impenitent for ever. This fourfold Duty I make to be but one, becauſe if one be ſincere, all the reſt are ſo truly performed together in one moment effectually (though it be in the laſt hour of life) that they will be accepted of, as if actually done from the VVomb to the Grave; as appears by our Saviours gracious words to the Thief upon the Croſs; and by him who received the whole dayes wages for one hours work: for, though our ſins are ſo many and unknown, that, we cannot confeſs, be ſorry for them, or repent them all in particular, yet their being ſo many, may and ought to make us to repent them in general, with the more hearty ſorrow and confeſſion, and then our willingneſs to amend ſhall be accepted for the deed; through that ſatisfaction which was made for all our tranſgreſſions, by him who hath ſatisfied to the plenary Remiſſion of all our Debts and Treſpaſſes, who ſhall ask it in his Name with Faith and Love.

p. 1203. That, this Faith and Love may be attained unto, we muſt with David earneſtly deſire and endeavour to have our hearts and Reins ſearched, that out ſecret ſins may be diſcovered unto us, as much is as poſſible, and conſider from what …oſome Serpents we are delivered by the ſacrificing of that Lamb, which taketh away the ſins of the World; for, in the heart lies the root of all Tranſgreſſions; which (though mortified by Chriſts taking upon him our Nature) is in every unregenerate man, ſoon quickned again, by the ſpirit of the Devil; and the evil ſeed by him injected is conceived, nouriſhed, and delighted in, by filthy contemplations, until it comes forth into deeds: and, though never perhaps, brought forth into Act, defiles as much (if not more) then actual Adulteries and Murthers; becauſe ſpiritual wickedneſſes, occaſioning no outward ſhame or puniſhment, bringing us to heed and repent them (as open groſs ſins do) are by ſo much the more dangerous and mortal To kindle and inflame our Love to Chriſt, and that our Faith may take the faſter hold on him; we might to take notice that he hath Redeemed us, and all mankinde from every ſin whatſoever; leſt by denying him the honour of that Mercy, (which is the greateſt illuſtration of his Love) we commit a greater ſin then all thoſe that we deſire ſhould be forgiven: and let us be wary that we charge not the humane Nature with a ſin wherewith God charges it not, in ſuch a manner as ſome do, under a pretence of doing him honour thereby. Thus, ignorantly, they do at leaſt, if not Hypocritically, who impute the guilt of Original ſin, to all Mankind; For, I cannot underſtand to what end they ſhould impute the guilt p. 121of our firſt Parents tranſgreſſion to all, except it be to lay un to Gods charge the chief cauſe and greateſt blame of all our Prevarications, according to their c…vil, who ſaid, The Childrens teeth were ſet on edge by their Fathers eating of ſowre grapes, whereof they taſted not; and were made liable to everlaſting death, by their tranſgreſſions, before they had any ſin of their own. This is the effect of those words, and this miſimputation to God, is continued, though he hath ſaid, (yea ſworn) the contrary, and reproved the Jews (whoſe imitators and parallels we have been in all their ſins): for many have the very ſame evil opinion of Gods Juſtice and Mercy. This makes me think, when I hear what ſome ſay to this purpoſe, in their confeſſions, that, they do but complement with God in their Prayers, as they do, who being ſuiters to a great perſon, ſay to this effect: Sir, we are your poor humble ſervants, who have often offended your honour; and are ſo unworthy that we can juſtly expect nothing, but of your meer favour, &c. yet when they come to ſpeak of this perſon to others; ſay, He is a hard man, reaping where he ſowed not; gathering where he ſtrowed not; making him pay for that which others bad eaten; promiſing that for believing, which he had diſabled them to believe, and puniſhing them for that fault, which he knew others had committed; with ſuch like ſcandalous and injurious imputations. This, God knows, ſome ſay of him; and who that conſiders it, can hope without repentance of this blaſphemy, to offer any Petition to him for himſelf or others, that ſhall not be rejected with a malediction? Or, who can expect, that Peſtilences, Wars, Famines, Perſecutions, Seditions, Rebellions and uncharitable cenſures of each other can be prevented, p. 122or abated, where many men have ſuch an opinion of God? and are ſo wicked as to require his upſpeakable Love and long-ſufferings, with ſuch indignities, to whom, he vouchſafed more mercy, then to the elapſed Angels, though his Juſtice was extended in perfection, even to them alſo.

4. They were not created of any mutable matter; and having no Tempter without themſelves as Adam had, they might all as well as part of them did, have continued in uprightneſs, had not ſelf-love declined them from their Maker, which it may be was the cauſe, they had no Redeemer decreed or promiſed. But Adams body being formed of changeable Elements, (having alſo a ſubtle malitious Tempter to corrupt his innocencie) God in Mercy provided him a Saviour; who took away the guilt of that Tranſgreſſion, both from him, and from all his Poſterity; making a gratious Covenant whereby all might poſſibly have been preſerved to eternal life. For, though the firſt ſin, had ſo tainted thoſe Veſſels, through which all Mankinde was to deſcend, that it was thereby ſubject to many infirmities, and inclinable to all manner of Prevarications, those diſadvantages were fully recompenced with a grant of more by the Mediatorſhip of Chriſt Jeſus, then was loſt by Adams; if the Grace vouchſafed be improved as it may be, and not wilfully neglected by degrees, till increaſed to a malicious contempt thereof, ſo hardning the heart, that neither Judgements or Mercies can ſoften it. According to Davids confeſſion in the 91. Pſalm, we were by our Firſt-parents begotten and conceived in ſin, and thereby contracted a natural diſableneſs to do any good of our ſelves, through that proneneſs to evil, which is inherent p. 123Nevertheleſs, we have no ſuch cauſe to complain as is pretended: For there, is in the moment of our natural conception a ſpiritual ſeed, conceived in our hidden parts (as to me ſeems expreſſed in that Pſalm) by the Spirit of God; applying the Virtue of Chriſts Incarnation to our Nature, and to the ſanctifying of it at the reception of our humane Eſſence, that the ſeed then caſt into us might fructifie, and that ſuch a clean heart and right ſpirit might be formed in us, as David prayed for: which, elſe he could not have prayed for in Faith, or ſincerely acknowledged Gods having wrought in him ſuch a ſpiritual work, that he might have had hope of a Regeneration thereby, notwithſtanding his perſonal infirmities; but would rather have extenuated his tranſgreſſions, by charging God with leaving him in an incapacity to avoid that diſablement which he had from our Firſt parents, rather then have juſtified (as in that Pſalm he doth) the Truth of God in all things by him ſpoken, by whomſoever he ſhould be cenſured with a Righteous Judgement: For, it is no derogating from God (as ſome think) and an aſcribing to our ſelves more then belongs unto us, but an honour to him rather (by ſaying the fault of all our miſdoing upon our ſelves) to acknowledge his free gift, and to ſay we have our natural will, by him ſo renewed and freed, that we have a will by him free to chuſe Good or Evil, when he ſets them before us: in regard, it is but a mocking of men, when we offer them a mercy, or any other benefit upon ſuch a condition, as we know they cannot perform; and a palpable injuſtice to condemn men for that offence, which they never did in their own perſons, (eſpecially when ſatisfied for by p. 124their ſurety) ſo far forth, as it related to them; and I know none, who in heaven or earth will juſtifie ſuch an action when it comes to be judged. Or, if we may not acknowledge, that God hath given us ſome faculties, which are properly called our own when freely given, whereby we may do what he requireth; or if we ſhall be condemned for what we never had a poſſibility perſonally to perform; I cannot underſtand how we can ſo juſtifie God to our humane Capacity, that he will not be rather feared as a Tyrant, then honoured as ſo gratious a King ought to be: for this is not an adhering to Reaſon in ought repugnant to true Faith, as hath been ridiculouſly objected; but agreeable to that which is warranted both by Nature and Grace: And whilſt a contrary belief is cheriſhed by Profeſſors of Piety, as pertinent to the honour of God, and to the abaſement of our ſelves, I ſhall not wonder if the words and promiſes of Earthly Kings, be reputed ſacred, though they perform nothing accordingly; for it is juſt that they ſhould ſuffer by ſuch Retaliations, who have ſo ill an opinion of God, as is afore expreſſed; ſeeing he hath not onelyonly made us many gratious promiſes, and faithfully performed them from Generation to Generation; but made way alſo to reconcile us unto himſelf, when we were his Enemies, by ſatisfying that which Juſtice required, by the pretious Blood of bis beloved Son, in whom he is beſt pleaſed.

5. But, are none guilty now, of Original ſin? Yes many; yea all men who continue in their ſins without repentance, and fight not againſt their natural corruptions, which (as it is ſaid of Hydras heads) ſpring again as faſt as cut off; and they eſpecially p. 125are guilty thereof, who ſin wilfully and malitiouſly, as appeareth by what is imprecated againſt ſuch offences in the 109 Pſalm, which is a Prophecy againſt Judas, and ſuch-like Tranſgreſſors: For, it is uſual with the Prophets to expreſs in the imperative Mood, and by way of Prayer, thoſe Benedictions which God hath decreed and promiſed to the Righteous, arid to predict by way of Imprecation thoſe maledictions which are to be the portion of Reprobates; as in the forementioned Pſalm, where it is ſaid in relation to ſuch an Offender, and to the Children, of that wicked ſeed, whereby he and they are propagated, Let the Iniquity of his Father, be remembred with the Lord, and let not the ſin of his Mother be blotted out. Let his Children be continual Vagabonds, &c. that is, Let ſuch as are ſprung from that ſeed of Malignity and Infidelity, which was in that malitious one, be ſo, or ſo accurſed. If it ſhall be asked, how any man may juſtly be charged with Original ſin, if all men were acquitted form it, as I have affirmed by Chriſt; An unqueſtionable Anſwer thereto, I collect from the Parable in the 18th. Chapter of St. Matthew, where the Kingdom of Heaven is likened to a King, who calling his Servants to accompt, one was brought, that owed him a thouſand Talents, w… …ot having where with to make payment, was adjudged to be ſold with all that he had for payment of the Debt. The Servant thereupon fell down at his feet, beſeeching his patience and forbearance; which ſo moved the King to compaſſion, that he forgave the whole Debt. The ſame Servant going out of the Kings preſence, finding one of his Fellows, who owed him but a hundred pence, took him by the p. 126throat, ſaying, Pay me that thou oweſt me; and though his Fellow-ſervant fell at his feet, promiſing payment, if he would with patience forbear him; he nevertheleſs caſt him into Priſon, which ſo offended the King his Maſter, being informed thereof, that he delivered him to the Tormenters, to be by them detained until he had pay'd all the Debt, which was formerly forgiven; it being a Fundamental Maxime in the Law of that Kingdom reſembled by this Parable, That ſuch meaſure as men mete, ſhall be measured unto them; and that, they ſhall not be forgiven, who will not forgive their Brethren & Fellow ſervants who treſpaſs againſt them. In this Caſe, that Original debt, which is remitted to every man by Chriſts Incarnation and Paſſion, is charged again upon every man who comes into this world, if he ſhall be then unmerciful to his Fellow-ſervants, and ſin wilfully and malitiouſly againſt the Grace of God without repentance.

6. This I believe, as in relation to Original ſin, and that afore expreſſed to be an Implicite Condition in all Gods Acts of Grace intended, though not expreſt, and more unalterable then the Laws of the Medes and Perſians heretofore. But in the cloſe of this Petition, it is explicitely mentioned, and therefore … be doubted of any, the words being plainly theſe, As we forgive them, that treſpaſs againſt us; And in the two Verſes next following this Prayer, it is declared both Affirmitively and Negatively by Chriſt himſelf, to make us the more heedful thereof. If (ſaith he) you forgive men their treſpaſſes, then will your heavenly Father alſo ford give you: But if you forgive not men their treſpaſſes, neither will your heavenly Father forgive you your p. 127treſpaſſes. It is ſaid alſo, That we ſhould be merciful as our heavenly Father is Merciful, and perfect as he is perfect; which are ſuch hard Leſſons to fleſh and blood, that few love to hear of them, and perhaps that conditional asking forgiveneſs aforementioned, had made ſo many neglect the Lords Prayer, becauſe they cannot ſo perfectly forgive, as they would be forgiven. But, they miſtake the meaning of the holy Ghoſt. God requireth no impoſſible things at our hands. He expecteth not ſuch perfection in us as in him our Pattern, but ſuch a perfection of Imitation onelyonly, as we are capable of; and I hope thoſe Chriſtians who (I know not to what good purpoſe) profeſs themſelves to be perfect, do not mean it in any other ſence, then as to their being in the way to perfection, and imitation of their pattern. No man who deſire the Picture or Image of his Friend, is ſo abſurd as to look to have it more perfect then a Repreſentation can be. Some true reſemblances may be expreſt of the Body, the Viſage, Looks, Poſtures, of a Frown, a Smile, with ſuch-like, but little or nothing of that wherein the perfection of the whole man conſiſteth. Therefore the ſcrupling at this conditional Petition is cauſleſs. And I think it not ſo difficult as ſome conceive it, for a man whoſe heart is regenerated to forgive either his Brethren or Enemies, as he would be forgiven, or as Chriſt our Pa…orn did, according to our proportion of Charity; for, Stephen prayed for his perſecutors who ſtoned him to death; and perhaps, many ſuppoſed to be our perſecutors in meer malice, are either ignorant of what they do, as our Saviour ſaid his Crucifiers were, or as Paul (who conſented unto Stephens death) ſaid that he p. 128did all things with a good conſcience toward Gods, even when he was a perſecutor, becauſe, he thought thoſe whom he perſecuted to be blaſphemers of God. Yea, it ſeems ſo eaſie to forgive, as we deſire God ſhould forgive us, that I, (who am one of the leaſt in the Kingdom of Heaven) do believe (praiſed be God for it, who knows I truely expreſs my heart) can forgive my moſt malitious Enemies, when I conſider that the worſt of them, for ought I know to the contrary, may perſecute me, either becauſe he is an ignorant fool, or, believes me to be an Enemy to the Truth of God, or to the publick Peace: yea, though I knew their perſecutions proceeded from meer malitiouſneſs, if I perceived them affected with ſorrow for it, and penitent for their treſpaſſes againſt other men; I could forgive them perfectly, though they had purſued me to an inavoidable ignominious death; and weep for Joy of it, though ſince I was of underſtanding, I could never weep for loſſes, reproaches, pains or puniſhments occaſioned by any open Enemy, but have often ſhed tears when thereto moved, by compaſſion, kindneſſes or unkindneſſes of Friends and Brethren.

7. Indeed, if all things were well conſidered, (and we had but so much prudence or patience as we ſhould have) it would not be difficult for any rational man to forgive both Brethren and Strangers, Friends and Foes; for, in whatſoever they treſpaſs againſt us, they are ſeldome more miſchievous unto us then to themſelves, when they intend beſt unto themſelves, and worſt to us. Their injuries, reproaches, and deſpights to us, for the moſt part in ſome reſpects or other, do us as much good as p. 129harm; and the benefits of the one, as much diſadvantages other while, as the miſchiefs and ſcandals of the other; for, they proceed but from fit, of complacency or anger, as occaſions happen: Sometime by Levity, ſometimes by miſtakes, ignorance or heedleſsneſs, as well as from malice; and ſometimes an accidental toy, makes thoſe who for many years together lived in ſuch hatred, that they watched all opportunities to deſtroy each other, to become very kinde Neighbours; and they who ſeemed as long a time ſo mutually endeared, that they could not be abſent a whole day, have outlived all that friendſhip, and for a trifle been the greateſt enemies in the world to each other till their lives ended, the friendſhip or enmity of moſt, men in theſe times, is neither worth our eſteem or anger; for they who profeſs moſt kindneſs when they are together, Jeer each other aſſoon as departed, and tattle as contumeliouſly to their mutual diſparagement in ſecret, as enemies do openly; and no wiſe man will much more be troubled at what theſe either ſay or do, then at the bawlings and ſnarlings of Dogs, if he can keep them from his Shins; for within a ſhort time, they with all their evil words and actions will be buried in the earth, and quite forgotten, as we ſhall all be ere long alſo; Therefore, let us all forgive one another.

8. I have yet more to ſay touching forgiveneſs. It appears not to me, that any man can rationally expect forgiveneſs, either from God or men without Repentance; or, that we are by precept obliged to forgive thoſe, who continue in a malitious impenitency, or that God hath manifeſted any ground p. 130of hope, for ſuch as wilfully perſevcre in treſpaſſing: or who are inexorable to others offending againſt them. By our Saviours anſwer to Peter (when he asked him, how often he ſhould forgive his Brother?) Repentance appears to be a conditional Motive to Forgiveneſs, For, ſaid he, Matth. 18. 22. I ſay not until ſeven times, but until ſeventy times ſeven times, a certain number for an uncertain. And Lake 17. 3. he ſsid, If thy Bother treſpaſs againſt thee rebuke him, and if he repent forgive him; and if he treſpaſs againſt thee ſeven times in a day, and ſeven times in a day turn again, ſaying, I repent, thou ſhalt forgive him; from whence collect (beſides this, that we muſt both forgive others, and repent our own ſins, if we expect forgiveneſs) that, Repentance is always premiſed before Forgiveneſs, both in relation to God and men. Now, it is to be conſidered, that if as is aforſaid, God requires us to forgive our brethren upon Repentance, though he offends us 490 times, numerus certus pro incerto, that is, how often ſoever, we may undoubtingly believe, that God whoſe Mercy is infinitely extended over all his works (and is not ſo ſevere as to mark all that is amiſs) will not heed humane failings with leſs compaſſion, then he expects in men; or, that he looks for a more abſolute Repentance then frail men are able to perform; or, that he hath not provided an extraordinary means by Grace to ſupply all the defects in Nature, where the ordinary means is not vouchſafed. Were it not ſo, we who have enjoyed the largeſt means in ordinary (knowing what we are privy to in our ſelves) could not ſo abſolutely depend upon that imputative Righteouſneſs which we have by Chriſt, as we do, or may p. 131do; nor ſincerely believe what we profeſs. Verily, God is ſo merciful, that he acceppts of very imperfect Repentances and Humiliations, as appears by what he vouchſafed to Ahab for a little outside-repentance; and how gratious he hath been from time to time, to thoſe Nations who formally profeſſed his Name, though they have turned his Grace into wantonneſs, and more provoked him, by their Hypocriſies and impudent abhominations every day increaſing, then all thoſe heathenish Nations which are by moſt of them reputed Reprobates, and without hope or ſence of their miſerable condition. But, I believe many millions who are thought totally excluded, ſhall, according to our Saviours saying, Matth. 8. 11. Come from the Eaſt, and Weſt and ſit down with Abraham, Iſaac and Jacob, in the Kingdom of Heaven, when the Children of the Kingdom, ſhall be ſhut out, who think themſelves to be the ſole Inheritors thereof.

9. This hath ſtarted thoſe conſiderations which incline me at preſent, to expreſs what I further apprehend and believe concerning Gods eternal Love to Mankinde, to vindicate his Juſtice and Mercy from the diſhonour done thereunto by thoſe who think he decreed-the greateſt number to condemnation before the Creation of the world; and I will not omit what I have to ſay in oppoſition thereto, though probably I ſhall be judged an Heretick for my reward; and perhaps be forſaken of many ſeeming Friends, as Chriſt was by ſome of his Diſciples, when he ſpake that, which they were notable to bear. The utterance of ſuch Myſteries he forbore until the time came wherein to be ſilent, would have occaſioned greater inconveniences and p. 132miſchiefs then to ſpeak them; and then he declared what was ſeaſonable. This is alſo a time for me to expreſs what I have hitherto concealed more with reſpect to others then to my ſelf; and I will now declare it, leſt if I let ſlip this opportunity, now GODS correcting Angel, is under my Roof, I may not perhaps live to expreſs it, if now neglected.

10. There are many places in holy Scripture ſo generally obſerved, that I need not particularize them, from whence it is inferred, and vulgarly believed, that a very ſmall number ſhall be ſaved; which I conceive to be a falſe Inference inſinuated by the Devil to the diſhonour of Gods Juſtice, Mercy, Wiſdom and Power: For, what can more blemiſh GODS Juſtice and Mercy, or magnifie the wiſdom and power of the Devil more, then to have it believed, that he ſhall carry away with him at the laſt Judgement, a greater number with him into Hell, then Chriſt ſhall with him into Heaven? For, who is reputed a Conquerour, but he that leads moſt out of the Field (of thoſe who fought under his Banner) when the Battle is ended? I need alledge no more to reaſonable men, if this be well conſidered; but Reaſon is cryed down as an Impoſtreſs, and therefore I muſt proceed further to convince an error ſo generally received. It is true, that during this great Week of the World, conſiſting of ſix Myſtical days) now having almoſt compleated a thouſand years apiece, according to the vulgar computation) the Devil hath ſo prevailed by Gods permiſſion, that the extent of Evil may be thereby fully known during the time aforeſaid: God was likewiſe pleaſed during the ſame time, to leave p. 133his Elect Subjects (except in extream ſtreights and hazzards) furniſhed with no more Power and Ammunition then might ſufficiently maintain ſuch a defenſive and offenſive War, as they were to be employed in, to make proof how much, or how little advantage, could be gotten by their Righteouſneſs and Power, to bring them to the knowledge of that Good, which hath no Evil mixed therewith; and wherein, the perfection of their happineſs conſiſteth; as alſo, to give them an experimental knowledge of that Evil, which our Firſt parents deſired to know. But, when the Sabbath of a thouſand years is come, wherein the Spiritual City of God ſhall deſcend from Heaven, to reſtore Mankinde to that Paradiſical life, from which they have been hitherto kept by an Angel brandiſhing a Sword every way; Sathan, ſhall be ſo bound, and his Policy and Power ſo reſtrained, that he ſhall add fewer to his kingdom then now, or heretofore, when his Tyranny was permitted to be prevalent; yea, perhaps he ſhall then get none to adhere finally unto him, though his power not being totally reſtrained, he ſhall have liberty to deceive the Nations for a while to evidence his own weakneſs, and the Power of Chriſt when he perſonally aſſumes his Throne. During the ſix thouſand years aforegoing, wherein Sathan had liberty permitted to exerciſe his Tyranny, ſo far forth as might ſufficiently demonſtrate the effects of Evil as aforeſaid, God was not onelyonly able to raiſe up Stones to be Spiritual Children to Abraham, as Chriſt ſaid; but alſo did ſo, and doth ſtill raiſe up many, (that is, men who are as unactive toward their own Salvation, as Creatures without life) being inſenſible in our mode, of his operations p. 134upon them (and paſſive onelyonly as Stones under the Work-mans Tools, without reſiſting the Spirits working upon; and theſe are in the capacity of thoſe little innocent Children, to whom Chriſt ſaid the Kingdom of Heaven appertains.

11. And, whereas we hear many ſuch ſayings as theſe, or to the like effect: The way is broad that leadeth to deſtruction; and the Gate ſo ſtreight which gives admittance to Salvation, that few enter in thereat: That, many are called, but few choſen: That, though the People were as the ſands, of the Sea, a ſmall number ſhould be ſaved: That, the Righteous in reſpect of the Wicked, were but as here and there an Olive-berry upon the boughs after gathering-time; or as a few Grapes after the Vintage, with ſuch-like aſſeverations; Theſe, I acknowledge to be true; yet my belief is, notwithſtanding all this, that, a far greater number ſhall be ſaved then condemned at the laſt Judgement. For, I cannot; believe theſe expreſſions have reſpect to all Mankinde diſperſed throughout the world, from the beginning to the end thereof, but as relating comparatively to thoſe onelyonly, who are and were Members of thoſe viſible Churches and Provinces of Chriſts viſible Kingdom upon earth, to whom the ordinary means of Salvation were and are diſpenſed, whether Jews or Chriſtians; the greateſt number of whom (for their wilful neglect of that means, for their turning the Grace of God into wantonneſs, for their ſeeking gain by pretended Godlineſs, and for their meer formality and hypocriſie) ſhall be ſhut out of that Kingdom, whereof they judged themſelves to be ſole Inheritors, and all the reſt of the world to be caſt-aways. So did many Jews believe of themſelves p. 135heretofore; and ſo do many Chriſtians now, who will at laſt finde it to be a ſpirit of ſelf-love, which poſſeſſed them, producing no better fruit then the Apples of Sodom are ſaid to be. Theſe, as I conceive, are thoſe of whom the ſayings in holy Scripture aforementioned ſhall be verified, and of whom onelyonly they were intended. Theſe reputing themſelves the onelyonly Children of the Kingdom, boaſt of their Priviledges; ſuch, as the having Abraham to their Father: The Temple of the Lord; or the Word and Sacraments of the Goſpel among them, how much ſoever abuſed or neglected; and theſe alone are concerned, in thoſe places of holy Scripture which declare the paucity of that number who ſhall be choſen in compariſon of them who are called; and the paucity of thoſe among them who ſhall be ſaved, in reſpect of their numerouſneſs, who ſhall periſh by their neglecting or abuſing thoſe advantages which were put into their hands, I conceive to be thereby meant: For, I cannot think that ſuch ſayings had a purpoſed relation to them unto whoſe knowledge that means neither came, nor was likely to come whilſt they lived after they were born into the World: Such in particular, as are many millions of Heathens in the remoteſt parts of the world: As alſo, little Children dying before they are capable of underſtanding what they hear; and who muſt inavoydably, and everlaſtingly periſh, if God hath provided no other means of their Salvation by Chriſt then ſuch a way of preaching it as is vouchſafed to us.

12. Therefore, in my judgement, they ſhould have little hope of pardon for their many actual p. 136tranſgreſſions, who knowing God hath provided means of life and nouriſhment for Children in the Mothers Womb, when they can neither breath nor eat, as when they are born; if they ſhall not believe that God who is infinite in Mercy, hath not provided as ſufficient a means to nouriſh their Souls and Bodies to eternal Life, who by Death in their infancy or otherways, are (without their perſonal default) incapable of the ordinary means. It is in my underſtanding, ſo great an injury to the Goodneſs and Mercy of God, to affirm he hath expoſed to everlaſting deſtruction all thoſe Innocents by leaving them totally without remedy, that they ſeem to me incapable of Forgiveneſs, through Gods Mercy to them, until they repent of their blaſphemous miſ-belief of his Fatherly compaſſion, who hath given them no juſt cauſe to imagine he neglects to make provision for the wellfare of all his impotent Children. Therefore, that we may not obſtruct the Forgiveneſs of our Debts and Treſpaſſes, which we pray for, or charge God with ſo much cruelty, as to expoſe his own Children, by Creation at leaſt, to be a prey to the Devil; and which is more abominable, to teach other men to believe be hath eternally decreed the Reprobation of all Mankinde, except a very few in compariſon of the reſt: I will endeavour to make it more evident, though I have alledged much to this purpoſe already, that a very few ſhall be everlaſtingly damned, in reſpect of them who ſhall be ſaved by the Mercy of God in Jeſus Chriſt; and that this is ſufficiently provided for, by GODS eternal Decree of Election and Reprobation, which hath by many been miſunderſtood to the diſhonour of his Divine Juſtice: contrary to the p. 137light of Reaſon renewed and ſantified by Grace, and to that illumination, which is added thereunto, by Gods Word and Spirit. And, though to make odious that Doctrine which I aſſert, it is called Hereſie, Arminianiſm, Popery, and what elſe they pleaſe who oppoſe it; I hope it ſhall be ſo generally received, that all good Chriſtians will ere long, be aſhamed of it, and make it appear ſo wicked, that it will hardly be believed by many in future times, if there were not ſo many great Volumes written to uphold their error. For, who in Reaſon can believe, that he who created all things in Love, by Love, and to be beloved of his Creatures, for whoſe good he created them, did fore-intend to make the greateſt number of them everlaſtingly miſerable; and deſign them to that unhappineſs, before they had being, or poſſibility to do good or evil; yea, that he neceſſitated them to do that evil for which they ſhould be condemned? what love was there in this? or what love could be expect from thoſe who ſhould be taught thus to believe? or, what Truth is in ſuch Teachers who incourage their Diſciples, to think ſo of him who hath ſaid and ſworn, he deſired not the Death of ſinners, but that they ſhould repent and live? Verily, if there be any madneſs in Bedlam, more extravagant then this, I am greatly deceived.

13. It is true, that God hath abſolutely predeſtinated ſome to Salvation, and ordained ſome to condemnation of old, with reſpect to their Qualifications in time, and to a Covenant between him and them; but none abſolutely to condemnation, nor either with reſpect or diſreſpect to their perſons before time, or before they had a temporary being; though he fore-knew what the one and the other p. 138would be. David tell us in his fourth Pſalm who they are whom God Elected; even the GODLY; that is, ſuch as he fore-ſaw would hear, heed and be conformable to the dictates of his Word and Spirit; and who when he had inlightned their underſtanding, and renewed their wills, would endeavour perſeverance to the end according to the power he gave them, not truſting to that obedience, or to any Righteouſneſs of their own thereby acquired; or ſeeming to be formerly inherent, but to Gods Free-grace onelyonly; who, when men have once given him their hearts, thereto allured by loving compellations, never afterward fails to keep them to himſelf, maugre all the frailties of the fleſh, or the temptations of the World and the Devil, becauſe, Whoomſoever he once loveth, he loveth to the end; Theſe are they who were from eternity Elected and given out of the world to Chriſt by his Father, and for whom he prayed that none of them might be loſt: when theſe have choſen God for their onelyonly refuge; taken up his ſecret place for their Habitation, and can ſay unto him in their hearts with David, Pſal. 91. Thou art my Shield, my Fortreſs, and him in whom I truſt, &c. he will give his Angels charge to keep them in all their wayes, that neither open or ſecret fears or perils ſhall affright or indanger them, though thouſands and ten thouſands fall round about them: Though theſe may be expoſed to temptations by proſperity or adverſity, they ſhall be carried through them with ſafety and honour; though they walk among Adders and Lyons (that is, live among ſubtle Seducers and tyrannous Oppreſſors) neither of them ſhall have power to hurt them; but, they ſhall tread upon them with contempt, p. 139and proceed on through all difficulties to the fruition of Eternal Glory. Theſe God hath elected from before all worlds, without any meer perſonal reſpect, until their Faith hath qualified them for a perſonal reſpect in Chriſt Jeſus; and he hath neither eternally reprobated, nor of old, ordained any man to condemnation, but thoſe onelyonly, who after they came into the world, ſhould incline wholly to the ſuggeſtions of the Devil, the inticements of the World, and the luſts of the Fleſh, wilfully and finally neglecting and deſpiſing that means of their Salvation which God ſhould offer unto them in the Ordinary way of preaching it by his Word, by his Judgements and Mercies; or by the extraordinary operations of his Spirit, in them who have not the ordinary means to help them improve their ſingle Talent of Reaſon, and the Light ſet up in their own Conſciences. By theſe Cords of love, the Father ſeeketh to draw all men to Chriſt; and though many of his Elected ones, are at firſt moved to come unto him through ſelf-love or fear, for their own ſakes, they are ſo ſtrong, that, at laſt they draw all men unto him for his Love-ſake, who loved them firſt; except ſuch onelyonly, as frowardly, and wilfully ſtop their ears, ſhut their eyes, and harden their hearts, till he juſtly deprives them of their hearing, ſight and underſtanding, and gives them up to a Reprobate-ſence, becauſe, they would not hear, ſee and underſtand when they might. Theſe are they, and they alone whom God may be ſaid to Reprobate Eternally or of old; and if he recals any who are thus far elapſed, it is more then he hath promiſed to do, for ought I know; and if he doth ſo, his Mercy is his p. 140own, to confer when and where he pleaſeth, without wrong to any in ſo doing. And it is a Mercy that he hath not revealed ought whereupon to ground an abſolute confidence of being often called: For, it would be abuſed by moſt men, to the rendring them the more preſumptious and the more careleſs.

14. There are many falſe Inferences and abſurd ſuppoſals drawn from Gods fore-knowledge & pre-election, whereby Learned men have deceived themselves and others; becauſe, they miſconceive Gods Preſcience and Election, as if he as we do, conſider'd things as being precedent, and ſubſequent to each other in time, whereas, he being Eternal, all things paſt, preſent and to come, are preſent with him as exiſting in one and the ſame moment: the ignorance or heedleſneſs whereof; as alſo, of other ſuch-like verities, are the occaſions of other errors. Alas! what remedy, when Foundations are overthrown? A great number of thoſe who ſeem to be true Preachers of the Goſpel of Chriſt, by a conſcientious undertaking of that Duty, being ſuch as have brid'd themſelves into that ſacred Calling, for preferment to thoſe Dignities, wherewithal the world hath corrupted and prophaned it; or elſe, to make a Trade of it whereby to get a livelyhood; have taken up Truth or Hereſies, as they accidentally ſtumbled upon them where they had their Education, endeavouring, to ſupply their want of Spiritual Gifts, by ſuch helps as meer humane Induſtry could afford; adding thereto formal Auſterity, Gravity, and ſhews of Piety, which draw ignorant well-meaning heaters, to be Zealous in what they teach them, be it right or wrong: And as their Diſciples follow them, p. 141ſo they followed their choſen Ring-leaders in thoſe Opinions which they happened upon, as Wilde-geeſe follow their Leaders, whitherſoever they fly. If the Gooſe that heads them is wary, and having been acquainted with the profits and dangers of the Country, carries them thither where they may feed and reſt in ſafety, it is well; bur, if he be ſuch a Gooſe as mindes only the filling of his Belly, neither heeding the Nets, nor the Stalking-horſe of the Fowler; both he, and the Goſlings that follow him, are in a Net, or the ſhot in their bowels before they are aware. Thus it fares with many poor ſouls led by blind Guides and falſe Teachers, of whoſe encreaſe there is more likelyhood, then of reducing Chriſtian Doctrines and Diſciplines to their priſtine purity, till the Kingdom of Chriſt ſhall come into the earth: yet every conſcientious man ought to contribute what he is able thereunto in the mean time, and ſo will I.

15. Gods Freſcience that ſuch or ſuch a thing will he done, doth not therefore neceſſitate, or cauſe the doing it, more then my knowledge that mortal men ſhall dye, is the cauſe of their death; neither is it rightly inferred, or juſtly to be concluded from Gods predeſtinating ſome abſolutely to eternal Life, that therefore all the reſt were decreed abſolutely to condemnation more then it may be truely ſaid, that when a King without any considerable condition premiſed, pardoneth ſome of thoſe who were guilty of the ſame offence with others, that, he thereby implyed all the reſt ſhould be executed without mercy, when he, offers them pardon once, (and perhaps oftner) upon ſuch conditions as they were then able to perform; and ſtill might have p. 142done, until they had wilfully diſabled themſelves by long neglect or contempt of his Grace offered. God, may do with his own what he pleaſeth; and if he will give to one gratis, for doing nothing, as much as he will to me for working according to my Covenant; what wrong Bath he done to me whereof I may juſtly complain? or, if he puniſhed me, who both left that work undone, which I could and ought to have done, and ſlandered alſo his Mercy and Juſtice, yet pardons another who is no leſs culpable, why ſhould I repine that he obtains Mercy, becauſe I am juſtly puniſhed? In this, and ſuch-like Caſes, it is that the Scripture ſaith, God hath Mercy on whom he will have Mercy, and hardneth whom he pleaſeth; and, GOD is no ſuch accepter of perſons as they miſconceive him to be, who miſapply that Text wherein it is ſaid, that GOD hated Eſau and loved Jacob, before either of them had done good or evil, and think it implies Eſua's Reprobation; for though Jacob being the third Patriark who was ſeparated, or ſanctified, to be the Fore-father of Chriſt according to the fleſh; and Eſau in that reſpect, but a common or prophane perſon (and worthily loſt his Birth-right for ſelling it at ſo baſe a price) yet that rejection as to the Election of being the perſon from whom the Meſſiah ſhould deſcend, warrants not me to aver that he was reprobated in reſpect to the Salvation of his Soul; for thoſe words … mentioned were ſpoken perhaps, with regard to Gods fore-knowledge of what he would do; or rather (as I believe) with reſpect to the works of the fleſh and of the Spirit onelyonly; Eſau being a Type of the one, and Jacob of the other, (as Sarah is ſaid to be of the Goſpel, p. 143and Hagar of the Law) they being Progenitors of differing Nations: For, the works of the Spirit are pleaſing to God, and always loved of him; and the works of, the fleſh abominable, and by him hated both before, and after they are done.

16. That Text is miſunderſtood alſo, to the diſhonour of God, which mentioneth a Potters power over his Clay, to make thereof a Veſſel of honour or diſhonour as he pleaſeth; For, though God hath more power over his work then a Potter over his Clay; yet, to infer poſitively from thence, that God had purpoſely made ſome to be Veſſels of wrath is an unjuſtifiable inference from that alluſion. And that obſcure place of St. Pauls Epiſtle to the Romans where the Potters freedome to make what Veſſels he pleaſeth out of one and the ſame Lump is miſunderſtood to imply what is aforeſaid; for, if it be ſo expounded by the context, and other places of holy Scripture, that the whole and every part of Gods Word may agree in one Truth, we ſhall never underſtand Pauls meaning as ſome do, The holy Ghoſt alludes not our moſt wiſe Creator to a fooliſh Potter, who, becauſe he might make what he would of his Clay, did therefore make the greateſt number of his Pots to be broken again, to ſhew he had as well a power to break them as to make them; or, that onelyonly to evidence his diſpleaſure, without cauſe, he made them ugly and unſerviceable. Doubtleſs, God ſo made all things, that not one of his Creatures hath ſo much cauſe of diſlike as to ſay, Why haſt thou made me thus? He is reſembled to a wiſe Potter, who makes both Veſſels of honour and diſhonour, out of the ſame Lump of Clay: no Veſſels of wrath came ſo made out of his hand; but p. 144every one a veſſel uſeful for his ſervice, without, injury or grievance done thereunto. A Chamber-pot made for that uſe, or a Pipkin to ſerve always in the Fire, are as well pleaſed to be ſerviceable in their kinds, as drinking-cups and other Veſſels employed at the Table, though reputed more honourable then the former. The Literal words of Scripture, may be (and in ſome places are) vitiated by the heedleſneſs of Tranſcribers, as we perceive by differing Copies; yet the true Genuine ſence will be always found intire, and every part conſonant to each other in the truth, if read with ſubmission to the dictates of that Spirit, which always accompanies the ſame; and so are the Texts aforementioned.

17. I will add a few line more to declare, why I believe, as is aforeſaid, that God hath predeſtinated a far greater number to eternal Life, then he hath left liable to final Reprobation by their own default; and I beſeech all my Readers to peruſe it with patience and without Prejudice; for no affectation to ſingularity, but a conſcientious Zeal to vindicate Gods honour, by illustrating the infiniteneſs of his Mercy and Love to all Mankinde, hath inclined me there unto. In my underſtanding, that which may be conſidered by contemplating Gods Word in the ſpirituality thereof; he hath, as it were diſtributed all mankinde into three Regiments, which have been governed by the inviſible and viſible operations of the holy Trinity ever ſince the Creation, and during moſt part of that time hitherto by the third Perſon, who ſtill governs it, and ſhall until Chriſt comes personally again upon earth. The firſt Regiment conſiſts or all thoſe, who lived to be Members of the Visible Church made up both of the natural p. 145and ſpiritual Seed of Abraham, as well under the Law of works as of Faith; Jews and Gentiles; Hypocrites and true Profeſſors. Theſe in many preceding Generations, were very few (and ſo they yet are in reſpect of the reſt, of Mankinde; and were obliged to work out their a Salvation, by a reſpective conformity to thoſe Laws and Diſpenſations, which in their diſtinct times and ſeaſons, were vouchſafed in various modes; they who lived before Chriſt came in the Fleſh, in one manner, and they in another, who were to come after that time; but, both one in Subſtance, though differing in Types, Ceremonies, and other circumſtances: For, we of the later time, cannot be ſaved, but by believing in Chriſt Jeſus the Son of God, conceived by the holy Ghoſt, born of the Vigin Mary, &c. as, it hath been revealed by the Apoſtles, with those Attributes and circumſtances contained in the Old and New Teſtament relating to Chriſts, Evangelical Kingdom; whereby both Jews and Gentiles(now called Chriſtians) are equally priviledged and obliged. The Jewiſh outward Duties, before Chriſt, conſiſted in obſerving and conforming to thoſe Types and Ceremonies, under which that was vailed, which we profeſs. They had the ſame Chriſt for the Object of their Faith, and Worſhip, though ſo little known to them according to the manifeſtations we have had, that very few, except their eminent Prophets underſtood the Myſteries of his Kingdom; yet were ſaved by being obedient thereto according to the meaſure of their underſtanding. Theſe together make up the Brigade of thoſe Souldiers in the Church-Militant, who fight the Battles of the Lord, againſt the enemies of his Kingdom; p. 146ſome, in pure Love to him and his Cauſe; ſome, as Hirelings onelyonly for their Wages: And they among them, who become faithful, continuing ſo to the end, ſhall be Crowned with Victory and Glory above all other Saints; becauſe, expoſed to the greateſt ſufferings and dangers in this Life. Now, though theſe will be a very ſmall number, in reſpect of that great number which conſiſts of them who have been either falſe Pretenders, Traytors, Apoſtates or unprofitable ſervants to their General; yet, they are ſaid to be as numberleſs as the Stars in the Firmament: theſe are Davids worthies, and as it were the Life-guard of the Kingdom, and a ſmall Regiment compared unto the other two, whereof I am next to ſpeak. Yea, theſe are that part of GODS Elect to whom this ſaying hath reſpect Many are called, but, few are choſen: For, they are moſt properly ſaid to be called, who had either an outward Legal, Prophetical, or Evangelical Calling, by the exemplary life of the Patriarchs; by the Law written in Stone; by the teachings of the Prophets, or, by the Preaching of the Goſpel, ſince Chriſt came in the Fleſh; by whom, very great numbers, have been called in every Age, yet very few of them ſaved, in reſpect of ſo great a multitude of them, as have neglected that Call, and turned the Grace of GOD into wantonneſs. And the word MANY, makes it probable to me, that theſe are they, of whom but a few will be ſaved of thoſe many which are called in this manner: for I believe, that (beſide this external mode of calling many) there is an Univerſal internal calling alſo, wherein are concerned with this, the other two Regiments alſo, of thoſe who ſhall be ſaved; and whereof, I am next to ſpeak as aforeſaid.

p. 14718. The ſecond Regiment of Saints, conſiſts of thoſe without the Viſible Kingdom, who are Members of that Inviſible Catholick Church, which is diſperſed throughout the World, and were from time to time brought into it, by the Spirit of Chriſt preaching, as it it ſaid, 1 Peter 3. 19. to thoſe who are in priſon; that is (as I underſtand it) to them who ſurviving until the years of diſcretion, have lived out their whole time in the ſhadows of Death, without means of ſaving Light, by the Goſpel preached as unto us. For, knowing what I juſtly apprehend of Gods infinite Goodneſs and Mercy, I cannot believe he hath leſs effectually provided for their Salvation then for our; but, that he had regard to them, even when the Viſible Church ſeemed to extend no further, then to the Families of Abraham, Iſaac and Jacob; to whom he ſpake ſometimes immediately, otherwhile by Angels or by Dreams, as it is ſaid, Job 33. in which Chapter Gods ſecret way of Inſtruction, and communicating his will to men in the night of their natural Ignorance is expreſſed, as alſo in relation to them, where the ordinary means is wanting at this day, in Aſia, Africa, & America. For, though Faith was not heretofore, nor is now begotten in them by preaching and hearing as with us, the Heavens and the Book of the Creatures, which was open to the Magi at the time of Chriſts birth, and directed them to him by a Star (they not having Prophets to reveal him, as the Jews had) he might poſſibly be diſcovered to others in ſome ſuch extraordinary manner, as will be available. For Jeſus Chriſt, (without whom there is no Salvation, and who is by St. Paul called the Mercy of God) may be laid hold upon by that p. 148Notion, through the Sanctification which the whole humane Nature, received by his Incarnation, and the ſupply contributed by his Spirit, who then took away their Original guilt, and inlightens every man who comes into the world, may ſo perfect alſo what is wanting of the Ordinary means, that many millions of thoſe will be brought to ſit down with Abraham, Iſaac, and Jacob in the Kingdom of Heaven: Thoſe paſſive Stones will be more eaſily hewed and poliſhed to compleat the City of God, then the moſt part of thoſe, who were, and are formally ſquared, and poliſhed by hired Work men. The effects which Gods Spirit alone, had upon Abimelech in Abrahams time; upon the firſt Pharaohs; upon Nebuchadnezzar, Cyrus, Darius, the wiſe men in the Eaſt, and ſome others without the Pale of the Viſible Church; as alſo, by the little good effect, which the ordinary means of Grace hath had upon the Kings, Prieſts, Prophets and People in the Viſible Kingdoms and Churches, of Jews and Chriſtians throughout all Generations, makes it ſeem probable to me, that, the ſecret teachings and inſpirations of the holy Ghoſt, improving and ſanctifying the Talent of Reaſon, will bring more thouſands into Chriſts Kingdom, then all the Prieſts and Prelates throughout Chriſtendom, by the meer external Forms, Diſciplines and Diſpeoſations among Jews and Gentiles, ever ſince they had being; by reaſon of their abusing or neglecting the Grace therewith offered. And, if this be ſo, as I believe it is; then theſe Regenerated by the Miniſtry of the holy Ghoſt, being added to them, who through the Ordinary means, are made Abrahams Children by Faith (whom God promiſed to make as numberleſs as the p. 149ſands upon the Sea-ſhore) will infinitely augment the number that ſhall be ſaved.

19. The third Regiment increaſing this number, is that of Infants, two years old and under, when taken out of this life. Theſe, during that time are not capable of doing either good or evil, not ſome of them in many years more; and I think it were a barbarous faith to believe all theſe were born to make up the Kingdom of the Devil. Our Saviour ſaid, That of such the Kingdom of Heaven conſiſted, and reproved thoſe who denied their acceſs to him, ſaying, Suffer such to come unto me, and rebuke them not, for of ſuch is the Kingdom of God; and perhaps, thereby implicitely implyed, that it was a very offtenſive error in thoſe who ſhould believe little children were not abſolutely Redeemed by him, from the guilt and puniſhment dur for Original ſin: And yet it ſeems, by his Diſciples rebuking thoſe who brought them, that good men may be tainted with this Hereſie, which ſo much diſpleaſed Christ; that he afterward added theſe words; Verify, I ſay unto you, Whosoever ſhall not receive the Kingdom of God as a little Childe, ſhall not enter thereinto, Mark 10. 13, 14, 15. So far are they from being Excluded, that they are the Pattern of that abſolute reſignation, which is required in all who may expect admiſſion into Chriſts Kingdom. Some will ſay perchance, they muſt be the Children of the Faithful to Whom this priviledge belongs. I ſay the ſame; for I believe that every Childe born into the World, or conceived in the Womb, is the Seed of the Faithful, when or whereſoever, it is or ſhall be born; for, in the 87 pſalm, it is ſaid, God loveth the Gates of Sion more then all the Habitations of p. 150Jacob; and by what follows, that many who had their natural birth, in Rahab, Philiſtia, Tyre, Aethiopia, yea in Babylon, ſhall be reputed as born in the ſpiritual sion. And it is not to be ſuppoſed, that a remoteneſs by Place or Time (though it were longer then one thouſand years, or farther off then the ends of the earth) are any bar to the Influences of Divine Grace. All Children are the Seed of the Faithful in Noah, though their immediate Fathers have been Infidels eyer ſince Cham was born; and God promiſed to ſhew Mercy to the thouſandth Generation of thoſe who fear him and keep his Commandments. This alſo that follows, is very conſiderable in relation to the Condition of Infants, that, they were the firſt▪ who ſuffered for Chriſt, even when he being an Infant, Herod murthered all the Children in Bethlem, and the coaſts round about, Matth. 2. 16. Theſe, being dipped, as it were into Chriſts sufferings, and Baptized with the holy Ghoſt and with Fire, may ſignifie unto us, the Univerſal Redemption and ſanctification of all ſuch from Original ſin. Theſe, and their infinite multitudes, I do conceive to be intimated by the myſtical number of A hundred and forty four thouſand, comprehending twelve times twelve thouſand in a ſquare Root; for none can be more properly; termed Virgins not defiled with Women; that is, polluted with Original guilt, whereof, every man born of a Woman had been ſtill culpable, if it had not been taken away by Christ; and wherewith all men are again defiled and charged, who, when they come to underſtanding, ſin actualy without Repentance. Theſe are the firſt Fruits to God and the Lamb, preſerved from Actual ſins in word and deed, by being tranſlated, p. 151ſoon after they are born, to follow the Lamb into a better Life. Now, for God to Elect and predeſtinate theſe, from Eternity, to be removed out of this world to everlaſting happineſs, as ſoon as born, without expoſing them to thoſe hazzards, which others are to undergo, (though upon conditions made poſſible to be performed by his aſſiſting Grace) is a great Mercy, without infringement of his own Juſtice, or wrong to any other, (though they ſhall not have ſo much honour as they who are to ſerve in the ſpiritual warfare, againſt the World, the Fleſh, and the Devil.) This Mercy is ſo agreeable to the pure Nature of the Deity, that I wonder any man who knows any thing of God, ſhould be ſo ſottiſh (yea ſo wicked) as to believe he had foredetermined the Reprobation of any Infant uncapable of doing good or evil in his own perſon.

20. The Preaching of Chriſt by his Spirit to thoſe who are in the Priſons of their Fleſhlineſs, ſupplies many defects, both where the Ordinary means is wanting, and where it is abuſed or neglected; elſe, the Foundations of Piety, being ſo overthrown or nigh ruined as they are, by the Obſtinacy and Prevarications both of Jews and Gentiles, there would be little, or no hope of preſerving ſaving Faith, or ſo much as the ſeed thereof upon earth, until Chriſt ſhould come again. Thereby, the Seed of Abraham according to the Fleſh, muſt (if ever) be brought into Chriſts Fold, and that fulneſs of the Gentiles come in, which will accompliſh the Salvation of the whole Iſrael of GOD, who are the ſpiritual Seed of Abraham. And I think it not ſo ſtrange as it ſeems to many, that more ſhould be p. 152this way, made partakers of the kingdom of Heaven, then by the ordinary means of Salvation in the Viſible Church, when I confider what I experimentally know to be ſpiritually done, in perfecting natural works and faculties. Art and Induſtry joyned together, make few men of ripe Age and Underſtanding, ſo perfect in the knowledge and uſe of any Language in many years, as ſome Children are in one year, after they have but ſtrength enough to ſpeak; though they are not capable of any Grammatical Rules or demonſtrations: for, ſome of them I have known to speak both properly, and otherwhile facetionſly, before they either well knew what they did, or could define what ſpeaking is, or what they any word means by it ſelf: And, there being nothing in the nature of the words, which can of it ſelf interpret what is meant by them, it is no leſs wonderful that a little Childe, ſhould both underſtandingly and affectionately apprehend his Fathers meaning; and expreſs his own by them (as we oft hear them do) then that a heatheniſh Infidel ſhould be made capable of Faith by the Spirit of God without hearing the vocal Preaching of the Goſpel in our mode; for it is the ſame Spirit which teaches the one and the other. Likewiſe, were it not ſo, it would puzzle the wiſeſt man living, to demonſtrate how a man born deaf and dumb, ſhould be capable of underſtanding what is written, and of writing his own conceptions in ſuch words as we ſpeak and write; (which it is known hath been attained unto.) But doubtleſs, by the ſame Spirit which firſt inſtructed Man to know the Courſe and Order of the Stars, and how to read the knowledge of God in The Great Volume of his Creatures, with the many p. 153ſecrets therein written; and the diſcovery of other Myſteries not elſe attainable, was communicated by the ſame Divine Spirit. Now, if we know God hath often wrought ſupernaturally by his Spirit to teach us things pertinent to our well-being in this tranſitory life; we may reaſonably believe, that he much rather operateth ſupernaturally where need is, toward our everlaſting well-being, without which the Bleſſings of this life will be Curſes: Therefore, I believe God hath provided extraordinary means of Salvation, for every Soul ſince the fall of Adam, which hath not wilfully neglected and deſpiſed the ordinary means of Grace when offered, or who never had it perſonally vouchſafed; of which number are ſuch Infants as aforeſaid.

21. Theſe Inlargements, not intended, dropt in by the ways, and it may be I may ſeem Heretical in my judgement, eſpecially touching what I have declared in relation to a probability of having Faith wrought in thoſe barbarous Heathens, who never heard of the Jeſus Chriſt conceived by the holy Ghost, born of the Virgin Mary, and crucified under Pontius Pilate, &c. as we are taught, though I make it not a neceſſary Article of Saving faith to be known and believed by all men. I profeſs; I do believe as is before expreſſed; and having conſidered every particular, eſpecially that of Infants, do ſay (as Cicero ſaid in his Tract of the Immortality of the Soul, intituled Scipio's Dream) it ſeemeth ſo pleaſing an error, if it be one, and ſo comfortable a Doctrine, as well in reſpect of many millions more, of our Progenitors, as of mine and their little Children dying before years of Diſcretion, that, I think I ſhall never be of a contrary Judgement; p. 154and chiefly, in regard of the honour which thereby redounds to Gods Juſtice and Mercy; For when I have meditated how many millions of millions will be added unto the innumerable ſums comparehended in the firſt two Regiments of the three aforementioned, by the laſt of them, conſiſting of little Children, I do believe that the number of them who ſhall be ſaved, will be as much greater, at leaſt, then of thoſe who ſhall be damned; as the number of the wicked who lived in this world, ſhall be greater then that of thoſe who are conformable to the Will of GOD, preached in the Viſible Church. And I am aſſured this Belief is neither contrary to any Maxime in holy Scripture, not likely to beget preſumption in any, who was not hardned in ſinning, before; but, will rather make men the more awful of ſinning againſt ſo great Mercy, and the more mindeful, there is Mercy with GOD that he may be both feared and loved. More might be ſaid; but this being well needed, may be ſufficient to make reaſonable men ſo merciful to each other, by Gods Exemplary Mercy, that they may forgive as they would be forgiven, unleſs they are prepoſſeſſed with a wilful and malitious Vengeance. Therefore I will for the preſent, here conclude my Meditations upon this Petition, humbly beſeeching our gratious Further which is in heaven, ſo to incline our hearts to forgive all, who treſpaſs againſt us, that he may forgive all our treſpaſſes againſt him, Amen.