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sion may bring upon me; for some Men do as peremptorily Damn all the Heathen World, as if at were an Article of their Creed, and think all those Enemies to the Graee of Christ, who do not; but for my part, I dare neither Damn nor Save them, for I know nothing of the matter.

By what Rule God will judge the Heathen World, I cannot tell; St. Paul tells us, As many as have finned 'without Law, jhaU also perish without Law; and as many as have finned in the Law, shall be judged by the Law, 2. Rom. 12. And there is the fame Reason as to the Gospel too, that those who never heard of the Gospel shall be judged without the Gospel; and who can tell what , this signifies; what mighty Allowances God may make for their invincible Ignorances, and the unhappy Circumstances of their Education? Who can tell how little God will accept from those to whom he has given little?' I am lure our Saviour tells us, To whomsoever much is given, of him foall be much required; and to whom Men have committed much, of him they will ask the more, 12. Luke 48. Which by a parity of Reason supposes, that where God has given little, he requires little. St. Paul seems to intimate a very favourable Judgment which such Men shall have, and a vast difference that God makes between the Times of Pagan Ignorance and the Light of the Gospel, The Times of this Ignorance God winked at, but new cemmandeth all Mtn every where to resent, because he hath as peinted aday, &c. 17. Acts 30, ji. whereGod's winkingat the Times of Ignorance, must signify that he is not so severe and curicus an Observer of their 1.. ', ;.. Actions,

Actions, nor so strict to mark what is amiss, nor so rigorous in exacting Punishment, as he will be now. They are in the Hands of God, and there we ought to leave them, with this general Persuasion, That God will be very Just, and very Merciful in judging them; and this eases my Mind of a great many troublesome Thoughts. I know not what Pleasure other Men take in it, but it is terrible to me, when I consider what Eternal Damnation is, to think that so much the

freatest part of the World, who never had the leans and Opportunities of Salvation, as we have, shall be eternally Damned: I dare judge nothing; but that great Love I have for Mankind inclines me to hope better for them, fas far as the Circumstances of their Condition will admit of a favourable Judgment); and that strong Per. suasion I have of the Justice and Goodness of Go{ inclines me to believe better of him; for so I am apt to think, that the merciful side of the Question is most agreeable to the Divine Justice annl • Goodness.

Such another curious Question is that about the Salvation of Infants, who die before they know Good or Evil; especially the Children of Heathen Parents: Now it is certain they have no Legal and Covenant Title to Salvation; nor have they any thing of their own to answer for, but that Original Guilt they contracted by their Birth: Now God has not told us how he will judge these Infants, nor are we concerned to know.

The Infants of Christian Parents indeed have a Covenant Title to Salvation, for the Promise a made to us and to our Children; and to fay that such Children dying after Baptifm, before they k ave

I 3 e cmcommitted «ny aclual Sin, shall certainly be saved, is not an Ad oi Judgment, but only a declaring the Virtue aud Lrficacy of Baptismal Grace and Regeneration; that the Grace 6f Baptism will lave those who. do not afterwards forfeit this Grace by wiifui Sins; and therefore if the Children of Christian Parents have a Right to Baptism, they have a Right to the Salvation of Bap^ tism; and if they die before they have forfeited this Right by their own Act, they must be saved: And to deny this, is to deny the Virtue and Efficacy cf Baptism to Salvation; and that I am sure is tc deny, or to lessen the Gospel-Grace.

The Sum is, God is the Judge of the World, and we must leave Men to the Judgment of God, and judge nothing before the time, nor disturb our Thoughts with some curious Questions how God will judge the World; we certainly know how we shall be judged, even by the Gospel of our Saviour, and therefore ought to take care to prepare our Accounts: But how those shall be judged who never heard of the Gospel, we know not, and are not concerned to know; but if we will be judging, we ought to judge very charitably, because, as I observed before, with -what Judgment we judge, we jball be judged; and with what Measure we mete, it foaB be measured unto us again.

But before I dismiss this Argument, I cannot but take notice of some great and visible Mischiefs of this judging Mens Final State, whether we Damn or Save them. . ,. .


it. As first for damning, especially when we damn them by wholesale, as the Church of Rome damns all Hereticks, and as others with as much Charity damn all Papists and Malignants, or whoever tjiey are pleased to vote for Hereticks. Now what the effect of this is, is visible to all the World : It destroys not only Christian Love and Charity, but even common Humanity: when Men have voted one another damned, and believe God urill damn those whom they have adjudged toDamnation, then they are the Enemies of God, and they think they do God good service to destroy them: God hates them, and therefore they think it a fin in them to love those whom God hates, or to have any pity or compassion for those whom God will damn. And thus they burn Hereticks, or Cut their Throats, or confiscate their Estates, and drive them out from among them, and treat them with all the Barbarity and Indignities which a damning Zeal and Fury can invent. All other Villanies may meet with some Pity and Charity, but Charity is Lukewarmhess and want of Zeal in God's Cause; there is no Fire burns so furiously, nor so outragiously consumes, as that which is kindled at God's Altar. And thus the Christian Church is turned into a great Shambles, and stained with the Blood of Human, nay of Christian Sacrifice*: though were they in the right, that God would damn those Men whom they had damned , why should they think Patience and Forbearance a greater Fault in them than it is in God, who beareth "with much long-suffering, the vejj'els of ivrath fitted for Jesfrutiion? Why are they so unmerciful as to hurry away these poor wretches immediately into Hell,when

I 4 God God is contented to let them liye on to let the Tares and the Wheat grow up together till the Harvest? Why do they envy them the short and, perishing Contentments of this Life, when they are to suffer an Eternity of Misery ? Methinks it ! should satisfy the most implacableHatred to know, 'that they must be miserable for ever, though their Miseries should be adjourned for some few Yean: but if this be the Effect of damning men, you may guess that the Cause is not very good; tho an uncharitable Judgment will hurt no body but themselves, yet it is of dangerous Consequence, when such rash Judges will be as hasty Executioners too.

2. Though the Effects of saving men, and voting them to Heaven be not so tragical as those of damning them, yet this has its Mischiefs too; when any Party of men have voted themselves the only true Church, wherein Salvation is to be had,pr the only Saints and Elect People of God, then all who will be saved must herd with them; and most men think it enough to secure their Salvation, to get into their Number: Thus the Church of Rome frightens men into her Communion , by threatning Damnation against all who are out of that Church; and this reconciles men toall their superstitions andldolatrips for fear pf Pamnation, and encourages them in all manner of Looseness anc} Debauqhery, when they are

sot jnto a Church which can save them; and it . , as much the fame effect, when men list themselves with any Party, where they hope to be saved fpr Company, while all the rest of Mankinds even thole who profess the Faith of Christ, i*r.vv * "•.' ",". v are


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