ὡς ὑγιεςάτην ἔχων τὴν ψυχὴν, καὶ πειράσομαι τῷ ὄντι ὡς ἂν δύνα μαι βέλτιςος ὤν, καὶ ζῆν, καὶ ἐπειδὰν ἀποθνήσκω ἀποθνήσκειν, and will make it my care how I may appear before my judge with a moft pure foul, and how I may live and die the best of men: As alfo that of (h) Scipio, who being told in a dream by Africa nus, certum effe in cœlo et definitum locum ubi beati ævo fempiterno fruantur, that there was a certain place in heaven. where the bleffed lived forever, and that the way to it was that of piety and righteousness; enters into this ferious refolution, (i) I have always had fome regard to these things, nunc autem tanto præmio propofito enitar multò vigilantiùs, but now in prof pect of this high reward, I will pursue them with the greater diligence.

SECTION VII-5thly. God having laid down this method in the difpenfation of his gifts, that he who is, iv inaxiso isos, faithful in the leaft talent, fhall have a fuitable reward, and that to him that hath, fo as to improve what he enjoys, Shall more be given, and vice verfe, we may hence rationally conclude that he who diligently endeavors to do good according to that light he hath received, shall find fome tokens of the favor of God; and that if any farther aid be requifite to enable the Heathens acceptably to perform their duty, the divine goodness will impart that alfo to them by thofe fecret difpenfations of his providence which we are not acquainted with; for as to idiots and infants, among chriftians, God's mercies are vouchfafed, and our Savior's meritorious performances are applied in a manner not understood by us, without any capacity in them to know or believe any thing, fo may God's grace be communicated to, and the merits of Chrift avail for, ignorant Heathens, in a way unknown to, and unfearchable by us. And therefore as the Heathens did acknowledge that the divine affiftance was neceffary to the performance of their duty, fo did they accordingly expect it and declare that (1) nullus unquam vir magnus fuit fine aliquo afflatu Divino, no man ever was or could be excellent without fome divine affiftance; and that by reason of mens pronenels to vice, and the difficulty of a virtuous life, they stood in need, (m) beỡ oudλήπτορος καὶ συναγωνισου, of God to be their helper, and their coadjutor. Whence we may argue, that where this was wanting, it is not for want of knowledge, or of power, but for their flothfulness, and the abusing of their talents, they thall

be condemned.

SECTION VIII-And Laftly, We may reafonably conclude God will deal with them in refpect both to the accepta

(b) Som. Scip. apud Cicer. n. 8.- (i) N. 11. Ñ. 18.—(1) Cic. de Nat. Deor. 1. 2, n. 124, 125.—(m) Max. Tyr. Diss. 22. p. 218,

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tion and reward of their good, and his difpleafures against, and punishment of, their evil actions according to the meaf ures of their ignorance and knowledge, the abilities, motives and inducements afforded to them to do or to avoid them; and that in thefe particulars,

1ft. That their good actions done upon lefs convictions, aids and motives, may be more acceptable to God than the like actions done by chriftians upon much stronger evidence, and better aids, and more powerful inducements to the fame actions, because this fhews a greater readiness to affent to the objects of our faith, and better inclination to the performance of our duty. Hence Chrift (peaks thus to Thomas, (n) Haft thou feen, and therefore believed? Bleed are they who have not feen, and yet have believed. From which words both interpreters and fchoolmen gather, that faith upon leffer evidence is of greater merit, becaufe it fhews a greater promptitude in the will to embrace, and a ftronger affection to the objects of faith. And the (0) Centurion's faith is commended above that of Ifrael, becaufe he believed in Chrift upon leffer evidence than they, who were acquainted with Mofes and the prophets, had; and upon thofe words of Chrift to the Syrophoenician woman, (p) woman, great is thy faith, I have defcanted thus, "Great is thy faith, that having no promife to rely upon, and fuffering so many repulfes, and fuch feeming contempt, thou fill retaineft fo good hope of my kindnefs and mercy." The faith of thofe who firmly rely upon God's promife, and are not by great temptations and afflictions moved from their confidence is praifeworthy; but highly excel lent is their faith who depending only upon his goodness, do place their humble confidence in God, embracing the faith of Socrates as moft certain truth, (g) that no evil could happen to a good man, living or dead, Nec unquam ejus res à Diis immortalibus negligentur, becaufe the immortal Gods could never neglect his affairs. "Whence we may learn that the faith of Gentiles is not only pleafing to God, but fometimes more excellent than that of thofe to whom the promises belong, viz. when upon lefler motives it brings forth equal fruits." Thus, v. g. it is praifeworthy in a chriftian, to take no thought for tomorrow, but to depend on the affurance Chrift hath given him that he fhall want neither food nor raiment; but it is more noble in an Heathen, (a) Epictetus, to believe that a fervant of God fhould not be folicitous for the morrow, and put the queftion thus, poßeitai ris avmp dyxbos, can

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(n) John xx. 29.- (0) Luke vii. 9. -(p) Matth. xv. 28. ~(q) "Evi v této diapoiadar der anges Jamb. Protrept Pp. 84. Socrat. apud Cicer. Tule. 2. q. f. n. 82, and Apolv p. 31.——(@) Apud Arrian, ke F. 9. p. 108. 1. 3. c. 36. p. 348, 350.

any good man fear he may want food? Doth God fo neglect his fervants, and his witneffes of his care and providence? It is a chriftian virtue to be contented, and to acquiefce in all God's providences, even under all the comforts, the affiftances, the promifes and hopes which chriftianity affords; but for a poor flave or fervant, as (b) Epicletus was, to be able thus to appeal to God, Did I ever, Lord, accufe thee, or complain of thy government? Was I not always willing to be fick when it was thy pleafure that I fhould be fo? Did I ever defire to be what thou wouldst not have me to be? Was Iever the lefs pleafed upon that account? Am I not always ready to do what thou commandeft? Did I ever tranfgrefs thy precepts, or abufe the faculties that thou hast given me? Wilt thou have me to quit the plays? I go from them full of thanks that thou admitteft me to fee thy works, and understand the administrations of thy providence? Wilt thou have me to continue here, I will freely do as thou willeft? Wouldst thou have me to depart hence, I will freely do it at thy command? (c) I have always had my will fubject to that of God. (d) Would he have me to be feverish, I would be fo? To defire or attempt any thing, I will defire and attempt it? Would he not have me to enjoy it, I would not have it? Would he have me die, I am willing to die? (e) Deal with me according to thy pleafure; I am always of the fame mind with thee: I refufe nothing which thou art pleafed to lay upon me; lead me wither thou willeft clothe me as thou pleaseft; I will be a magistrate, or private perfon; continue me in my country or in exile, I will not only Jubmit to, but defend thy proceedings in all things. Let me fee in chriflians a more entire fubmiffion to the will of God, that I may prefer their chriftian virtues before his Splendid fins.

2dly. The Heathens alfo may expect a reward upon performance of lefs duty; for as (f) much will be required of them to whom much is given, fo to whom lefs is given, of them less will be required, faith our Lord. We fee it is thus in reference to all other things of a like nature, the lefs our fubflance is, the lefs charity is required from us; the lefs ftrength they have to perform it, the lefs fervice will be expected from a child or fervant; the lefs time men can fpare from their neceffary labor, the lefs time will God require to be employed in his immediate fervice; and the weaker men's intellectual faculties are, the lefs meafure of knowledge we require from them: And what reafon have we to believe God will not deal with

(b) Apud Arrian. 1. 3. c. 5. p. 273, 274.- (c) I.. 3. C. 24. D. 342. -(d) ibid. c. 25. p. 361, 362. Video, 388, 01. (e) L. 2. c. 16. P. 217. (f) Luke xii, 48.

Heathens after the fame gracious measures, abating somewhat of that duty which he requires towards their acceptance, becaufe he hath afforded to them lefs means to know, lefs aid and motives to perform it.

3dly. The Heathens may reasonably expect that God should be more ready to pardon and pafs by their tranfgreffions, be caufe there must be in them the more of ignorance, and fo the lefs of contempt; and fo the more of that which renders them excufable, and the lefs of that which aggravates tranfgreffion : And, faith good (g) Salvian, Ignofci aliquatenus ignorantiæ poteft, contemptus veniam non meretur, ignorance may obtain pardon where contempt will not. Hence our Lord prays thus for his murtherers, though most of them were guilty of affected ignorance, (h) Father, forgive them, they know not what they do. St. Peter faith to them, (i) I know ye did it ignorantly, as did alfo your rulers. Repent ye therefore and be converted, that your fins may be blotted out. St. Paul faith, that (k) being ignorant of him, and of the words of the prophets, they fulfilled them in condemning him; whereas, () had they known him, they would not have crucified the Lord of glory. And how much more may be faid to mitigate the ignorance of Heathens, of whom St. Paul difcourfeth as of men left, λDilew, to grope after God, as in the dark, if haply they might find him and who are often by him ftyled darkness, and Children of darkness, before the light of the gofpel fhone upon them, and therefore thefe times of ignorance, faith he, God overlooked. Acts xvii. 30.

4thly. They may expect that God fhould be more patient and long fuffering towards them before he punifheth, because the lefs the light is they enjoy, the lefs is their offence against it; (m) Poffunt effe vitia paria, fed in his vitiis neceffe eft peccata noftra effe graviora, fo that where the vice may be equal, the fin, faith Salvian, must be the greater, and fo deferve a fwifter vengeance. Thus God bore with the Amorites four hundred years, after his promife made to Abraham, (n) that his feed fhould inherit their land, because the fins of the Amorites were not yet full, there being then, doubtlefs fome good men among them, under the government of Melchifedeck, the priest of the most high God; and probably among the confederates of Abraham, Efchol, Mamre and Aner, and the fubjects of King Abimelech; whereas, when the time came for their deftruction, we find not one worthy to be faved from deftruction, but Rahab, and he was an Harlot.

(g) De Guburn. Dei. 1. 5. p. 155. iii. 17. &c.(k) Aćts xiii. 27, 134. -(a) Gen. xv. 15.

() Luke xxiii. 34.~(i) A&ṣ (4) Cor, ii. 8. (m) L.

And when the old world was grown fo generally, and fo prodigioufly wicked, that the imaginations of their hearts were only evil, and that continually, and there was not one good man left among them befides Noah, God ftill grants them one hundred and twenty years fpace for their repentance; and this is that time as St. Peter faith, (p) the long fuffering of God waited in the days of Noah; whereas Chrift's admonition to the churches of Ephefus and Smyrna runneth thus, (q) Repent, or I will come unto thee quickly.

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SECTION IX.-Laftly, It is alfo reafonable to conceive that God may be more gentle in the punishment of their iniquities, according to our Lord's own aphorifm, (r) He that knew not his Lord's will and therefore did it not, fhall be beaten with few ftripes, because his fin has fo much lefs of wilfulness whereas he that knew his Lord's will, and yet did it not, fhall be beaten with many ftripes, because he fins out of prefumptu ous contempt of known duty. Now, faith St. James, ) To him that knoweth to do good, and doth it not, to him it is fin imputable to his condemnation. And here let it be noted, that in the opinion of (t) Origen, Tertullian and Salvian, the perfon to be beaten with many ftripes is the Jew, that knew the will of God; the perfon to be beaten with few is the Gentile who knew it not. We may pass a severe sentence on them as if they were like brute beasts made to be deftroyed; but it would be more charitable to fay with Salvian (u) Qualiter in die judicii puniendi funt nullus poteft fcire nifi folus Judex, how they fhall be hereafter punished God only knows. However God exercises greater patience to them here, than towards us chriftians, Cum fciat eos ea facere quæ nefciunt, noftros autem negligere quæ credunt, because they know not that which they do is evil, but we neglect what we know to be our duty, Hence Chrift declares it will be more tolerable for Sodom in the day of judgment, than for Capernaum; for Tyre and Sidon, than for Chorazin and Bethfaida; because, had the mighty work's Chrift did in thofe days, been done in Tyre and Sidon they would have repented in fackcloth and afhes. And this brings me to the confideration of the inference made in the objection from these words, viz.

"Hence it appears that the means of falvation are not always applied to them whom God forefaw would use them better. Now to this inference I

ful to hear thofe very men makwer, that it is wonder,

this inference from these

(p) Pet. iii. 20. (q) Rev. ii. 5, 16.—(r) Luke xii. 47,--(S) Jani. iv. 17.1 (1) Vapulabit multis, hic eft Judæus; qui non cognovit Græcus, id eft Gentilis, vapulabit paucis. Orig, in Rom. ii. F. 136. D. Tertullian. de Poenit. c. 5. Satv. de Gubern. Dei, !.. 5. p. 155. (%) De Gubern. Dei, 1. 5. p. 154.