THE Design of this Treatise is to put a stop to the Carieer of one Mounsieur Moulin, (I say not that Reverend Dr. Peter Moulin, Who is, As he well deserveth an Eminent Dignitary among us, but his unworthy Brother Lewis) who like Jehu marcheth furiously here in our Nation out of his Road, venting his Paradoxes not only a­gainst the Order and Discipline established in the Church of Eng­land, But against the very Doctrine of the Gospel of our Lord Jesus Christ, which should be dearer to us than our Lives.

It is Reported by some that he is a Schollar, and possibly they may have taken his Dimensions in that kind from his Office that he held by the Title of Usurpation in the University of Oxford, du­ring the late Schism; But doubtless his Pamphlet Entituled Moral Reflections upon the number of the Elect, was not Penued at Athens. Sure I am, It did not spring from the sweet Fountain of Israel, for whatsoever his Learning may otherwise be, he hath not yet learned Christ sufficiently to know the Truth, as it is in Jesus.

A Character hath been given me of him in scriptis from Lon­don by a very good hand which is as it here followeth. ‘This Lewis Du-Moulin is by Profession a Civilian, by perswasion an In­dependant, a man of a Morose and insolent Conversation, he was a History-Professor at Oxford in the times of the late Trou­bles and Distractions. But being thrown out of his Desk at the happy Return of our Peace, he is led away by a misguided [Page 2]Zeal, turns Malecontent, Peevish and Froward; quarrelling with all good Order and Discipline, thinking himself not enough out of Babylon unless he be out of himself; A man that ought to be severely corrected for his Insolence and Folly, it being to be wish­ed, the Magistrate would take such Men under their Discipline, which will work a more effectual Cure upon them, than the most Satyrical Pen, though dipt in Gall, as wise Generals punish mu­tinous Persons more than Thieves and Robbers. The Reason (saith my Friend) that makes me more severe with him is, because he hath, since I writ to you last set forth another Discourse under this Title, viz. The Conformity of Discipline and Government among those who are commonly called Independants to that of the Antient Pri­mitive Christians. You may guess of the Book by the Title: It is not worth your Animadversion, nor my time to give you any Rehearsal of it.’

This is the Man with whom we have here to deal about his Mo­ral Reflections upon the number of the Elect (so he calls them) and as the man is, so is his Work, wherein he advanceth (as his bra­ving Transition is) on and on, without any Order or Method, in­somuch that whosoever he be that shall undertake him shall have but as 'twere a Rope of Sand to hold by in following his Track: On­ly it must be the Pages of his Book that are to be my Conduct, and the Exercise of my Readers Patience, if he will give himself the trouble to peruse them.

Which Book of his, though I had it in my custody before I writ my Preface to the Antidote being then at the Press (for I would not answer a matter until I hear it or know it, That (as a wiser man than either he or I are ever like to be, hath said) would be Folly and Shame unto me) yet have I for born hitherto to answer it particu­larly, because I hoped some other would have Reverberated this Reflector according to his Desert before this time: And well might it have been expected, seeing his hand hath been so busie against every Man, not above one in a million escaping the Virulency of his Pen, I supposed every Mans should be against him. But since it is so that no man hath hitherto appeared in this Contract, but my self, albeit several Persons both Wise and Godly have approved of that which I have already done in it, I shall now proceed further to make his Folly manifest to all men, hoping that I may thereby do somewhat in the service of my Master Jesus Christ for the Glory of his great Name. The good Lord give his Blessing unto it, that the good People of God may be confirmed in the Truth of the Gospel, and that this Unevangelical Doctor may have some sight [Page 3]of his Folly also, who now sits Brooding upon his Error. And against whom I confess I have a zealous Indignation, fearing Le­nity in this case may be imputed as a sin unto me.

First then to begin with the Title of his Book, he calleth it Moral Reflections upon the number of the Elect.

[Moral Reflections] Would any man that had Learning, Fear of God in him, Christian Love or good Manners towards the Church of God have Reflected so boldly upon the secret Counsels of the Almighty, as this peremptory Mounsieur hath done, by using this Term of Reflection in this case? I know the word hath of late ob­tained a Pass, and gone for current instead of Observations, Con­siderations, &c. But it is so toto Coelo Excentrick, as we say, from God that it cannot be used in the Sense it is here put to, without Blasphemy; Not therefore to be passed by without a Reflection, or a Repercussion rather. To Reflect, what is it but to Bend or Bow, or strike again? Flectere si nequeam, &c. And though our Rhetorick may sometimes lead us to this word in things of a meer human Alloy, yet I think I may safely say no sober modest Author, Christian, Jewish or Heathen did ever stretch it to such a height, as this proud Dictator doth, in giving a final Judg­ment upon things Divine that are secret to us. And that which leads me to this considence is, because Cicero that Prince of human Learning (if we may give any heed to a large and perfect Index an­nexed to the four Tomes of his Works) did never so use it.

Let this Mounsieur then talk what he will of the Worth and Ex­cellency of his Subject, his Divinity (certainly) is very slender, that he dares thus rashly more than ever any Man did presume to make Reflections upon Gods Infinite Wisdom, in determining Gods eternal Election according to his Phansie, which is above the reach of Men and Angels.

Nor will his Word Moral wherewith he would Polish his un­handsome Reflections make them acceptable, rather it makes them seem more ugly. Will any man think that his blunt, muddy Mo­rals can either Penetrate or Illustrate that inaccessible Light which no man hath seen, or can see? or can he imagine that his Morali­ty will excuse his Blasphemy? It is somewhat I confess, that he did not name the Elect here Gods Elect (as St. Paul doth often in his Epistles) though he cannot deny but that that must be his meaning. Yet (possibly) being conscious to himself that he had been already too bold with God, he durst not for shame advance so far, as to call them Gods Elect.

Nevertheless taking his words as they are rendred by him (im­pudently enough) hath he known the mind of the Lord? or hath he been his Counsellor? To know the number of Gods Elect with a Reference to the number of those that are left to Perish in their Sins? I could name a man, of whom this Puisny may learn, one that had heard the Words of God (which may be called [...]) and knew the knowledge of the most High, which passeth Knowledge, and who saw the Vision of the Al­mighty, yet made it a Question, Numb. 23.10. Who can count the Dust of Jacob, and the number of the fourth part of Israel? Which he meant it's like, of the Elect of God, as his following words seem to imply. But out of all doubt God pro­mised Abraham Gen 22. That his Seed should be as the Stars of Hea­ven, and as the Sand which is upon the Sea-shore innumerable, shewing him how to make his Account from things above, and from things beneath, which might probably signifie both Jews and Gentiles, for he was to be the Father of many Nations (which must also be understood in a spiritual Sense) what reckoning then can any man make of those that are without number? But to be medling thus with Gods numbring, it is such a Boldness that is without Paral­lel.

Holy David would have taught him more Modesty when speak­ing of Gods Salvations ( P. 71.15.) he saith, Non cognovi nume­ros ejus, confessing he knew not his numbers, q. d. He had no skill in that kind of Arithmetick, such Knowledge was too wonderful for him, it is high, he could not reach it. St. Austine Renders it non cognovi Negotiationes ejus, meaning that he (the Prophet) knew not the several ways of Gods dealing out his Salvations to the Children of men, the Negotiations of his Grace and Mercy with the Souls of poor Sinners to bring them to Heaven, he thought were not only secret but numberless. St. Jerome thus, Non cogno­vi Literatunam ejus, he knew not a Letter in Gods Book of Ac­counts wherein the number of the Elected is Enrolled, meaning, The Book of Life was far above his Reading; yet this poor Illi­terate Man, it seems knew all, so that he could tell, as if he had taken out a Copy of the Account how many were to be set at the last Day on the Judges right hand, and how many on his left. Otherwise he would not have said his Reflections are proved plain­ly by Scripture: Which proof if he can produce (for in all that he hath yet written there is no such Evidence) I shall hereafter be willing (as old as I am) to go to his School and learn to cast up my [Page 5]Accounts better than I have done, though I believe a man may learn better of the Soothsayer before mentioned.

Three places of Scripture I know there are, but no more upon which he will fasten, to prove his numbring right, all which are suf­ficiently proved in my Antidote against him, to be heterogeneous from the Propositum in hand. What a Doctor then have we here that hath set forth a Book pretending that his Reflections therein are proved plainly by Scripture-Evidence, when they have no war­rant from thence at all? And seeing that the spirit of God hath not given his Imprimatur unto it, the audacious Author well de­serveth to be smitten with that Exprobration written Ezek. 13.7. Hast thou not seen a vain Vision? And hast thou not spoken a lying Di­vination? Whereas thou sayest, the Lord saith it, albeit God hath not spoken.

But what is it that he saith is proved so plainly from Scripture-E­vidence? Why, that not above one in a hundred thousand, nay pro­bably not above one in a million from Adam down to our Times shall be saved. See how punctual this French Calculator is in his Accounts: Surely a man would think our times were much behol­den to him, that we are not brought into the same Condemnation with those before us: But let us not be too hasty to catch at his Charity, nor to fear his Fury. At his first onset (to speak of his Fury) he is like a true Frenchman very fierce, but he doth but hide his Tallons, for he will, we shall see, open them again, and gripe us to death everlasting as much as others.

And what is the Reason think ye, that he doth so curtal his Sen­tence of death here in his Title, which he after enlargeth even to the day of Judgment? Possibly this Mounsieur may be of their mind, who held that there were no more of Mankind to be saved, than might suffice to sill up the vacant places in Heaven, from which the Angels who kept not their first Estate, but left their own Ha­bitation, fell down to Hell: or it may be he is somewhat near of kin to the antient Gnosticks, who were of opinion that none were saved, but all went to Hell, till the fifteenth year of Tiberius Caesar, wherein it was from Heaven Revealed, This is my Beloved Son, Hear him.

A man might here indulge himself with too much Mirth, but it is better in this case to be serious. That which did put him upon this sim­pring and mincing his number in the Title Page, which in his Book he uttereth with open mouth, was it may be his fear of displeasing his own party, lest they might suppose he had a hard opinion also of them for the major part of them, or possible he donbted he should exas­perate [Page 6]the whole World about him, if he had in his title extend­ed his uncharitable Censure to the full length, and that thereupon his Book might primâ facie have been cast aside with a quis legit haec? Nemo, hercule nemo, or have vanished like a Cacodaemon or Spectrum quite out of sight, or into Grocers Shops for wast paper, as it hath been said of another like unto it in Thuris, piperisve cu­cullos.

In short, never was there man that wrote at the rate, as this man hath written. How great a Scandal (alas) hath he brought upon the Christian Profession? For should this be received without a pub­lick Contradiction, as a Doctrine of Truth among us, viz. That not above one in a Million shall be saved, our Religion would be the most uncomfortable Religion of any in the World, and who among those that are Aliens from it, will ever be perswaded to be Con­verts unto it?

Nay then may Satan well insult, and with triumphant Boast­ings cry out with a shout, O Christ, where is thy Victory; what, is the Blood of God, spent for the Salvation of the world, become of so lit­tle value that so small inconsiderable number can be saved by it? Thou, O Christ art called [...], and [...], and I know not what, but a poor Prince, and a weak Captain hast thou proved thy self to be, when I like a Stout and Va­liant Champion indeed have brought the greatest number of those, for whose sake thou didst enter the field against me, under my Command, not above one in a million but shall for ever be subject unto me, and consequently never to be delivered from everlasting Destruction. Horrendum dictu! Never, O dear Christians, never let our Souls enter into the secrets of this man, nor be Baptised with the Baptism that he is Baptised with.

Somewhat we may discern by him of the miserable Fruits, which the late Schism and Rebellion brought forth amongst us, that such as he should be preferred then to a place of Dignity in one of our Universities, where he might be the more able cum privilegio, to do mischeif by his whimsical Opinions. However I am glad it is not any of our Nation that hath run into this worst kind of Antichri­stianism, but one that hath been an Intruder amongst us.

While men slept in those days the Enemy, we see, hath been bu­sie to sow his Tares, yet may these Tares be now plucked up with­out any hurt to the good Corn, yea very much would it be to the advantage of it, if they were quite removed. And therefore since this Intruder hath disobliged our Nation, yea goeth on still to dis­oblige it more and more, it were to be wished that he had his Pass [Page 7]given him to return again to his own Countrey with shame, for there is no reason he should stay longer to eat of our Bread or a­bide in our Nation, as he hath by his own Confession upwards of fifty years, and yet be so unworthy of this Privilege by his dissent­ing from us both in the Doctrine and Discipline of our Church, crea­ting thereby Troubles to us while we are here in this World, and sending us all for the most part packing to Holl, when we depart out of it.

At least I could wish that his Works may have the same Law put in force upon them, as the Works and Wares of Aliens are to have by the Statute of the 14th. and 15. of Hen. 8th. viz. that special Marks be set upon them, to prevent the Fraud and other worse In­conveniences that may arise unto us by them.

I have done with his Title, upon which I confess I have insisted too long, but that what hath been here written of it, may be joyn­ed with that which hereafter followeth in the Refutation of this uncharitable mans absurd Opinion.

Before I come to his Book there are also some parts of his Epistle to be Reflected upon and to be Reverberated too for that Religious Persons sake to whom he Dedicates his Book, and for the sake of all others who may have the hard hap, as I have had, to Read it.

First I find no fault with Dedicating his Book to an Honourable Lady, one that excelleth in Piety, knowledge of and Love to Sa­cred Things (as his words are) whom if he had called his Elect La­dy, it had been pertinent to his purpose, for (surely) he could not but account her as one chosen out of his millions &c. Let such Persons, whom the King delighteth to honour, have all that Ho­nour given them which is their due, and when by their exemplary Piety they bring a more than ordinary Lustre upon Religion, God himself hath promised to honour them likewise: Well then may we that are Ministers of the Gospel by all good ways and means en­deavour without flattery to do the same. This man (I do not call him Minister of the Gospel for that it seems he is not) but what­soever he be, he hath so done by his Dedication, and I commend him for it. It is pity he did not set her name unto it as well as her Title. She is a stranger unto me, one of whom I never before heard, though I have made some inquiry of Persons about me.

But though I commend him in his design of Dedicating, I cannot approve of all that he hath written in it. He humbly begs to have leave to lay his Treatise at her Honours Feet for Protection, this me-thinks sounds not well, and signifies a fear in him (as well there [Page 8]might) that he failed in his undertaking. Why else doth he thus fall a begging? when if his Treatise be (as it should be) according to Truth, he needs no such protection of it, for no doubt God would protect him in it, and the whole Church of God would stand by him against me and all others that should except against it. But if otherwise it agree not with the Standard of Truth, that is, the holy word of God, who will not say neither he nor it deserves any Protection at all, what then is the matter, trow? that he so earnest­ly begs Protection? Doth the man fear he shall be knockt on the head that he thus seeks for Protection? or will his Treatise be safer at her Honours Feet, than it would be upon a Stationers Stall? The feet indeed is the sittest place for it, that is, to be trodden up­on, or spurned into the fire rather than to be protected, being a­ble to do much hurt to those that shall read it or hear it.

Had he Dedicated his Book to his good Brother, or to some o­ther that may be better able than himself to discern the dishonour which he doth to our Lord Jesus Christ and his Gospel by it, he might not have possibly been in danger thereupon to have fallen in­to the number of those Millions whom he so much condemns; which I fear, without a serious Reflection upon himself and his Works, such as may through Grace lead him to Repentance for it, he will find to be his Portion in the end to his smart and sor­row.

Non obstante (as I have said already) I dislike not his Zeal in awakening the World out of that sluggish Lethargy to which all, as he saith, are more or less inclined; Let the Thunder and Light­ning of Sinai be ratled in the Ears, and darted into the Eyes of secure impenitent sinners, let the Terrors of the Law be as Magor­missabib, formido circumquaque, dreadful to them round about, let the Judgment to come be displayed before them with all the terri­fying Appearances of it. This indeed being according to the form of found words which the Spirit of God in Scripture hath set us in our Preaching, may do some good, as it hath done to many desperate sinners in opening their Eyes, and turning them from Darkness to Light, and from the Power of Satan to God. But it is a false Allarm that this man soundeth to that purpose when he tells the World that not above one in a hundred thousand, nay pro­bably not above one in a Million shall be saved. This is not to be as a Schoolmaster to drive us to Christ, but rather as a Devil to scare us from him. This is the Eccho rather of the Bottomless Pit, the Reverberation that ariseth from the deep Caverns of Hell, enough to make men run headlong into Desparation, or into A­thiesm, [Page 9]or at least into Epicurism and greater Dissoluteness in their Lives; Neither indeed can any other be expected, when the mercies of God, which have always been proclaimed to be infinite, are so straitned, [...] 1 Pet. 1.19. and the precious honou­rable Blood of the Lamb sufficient to save all the World, is made of so little reckoning.

A good Doctrine would this be where that Antichristian Tenet is received as an Evangelical Truth, viz. that men shall be justi­fied by their own Righteousness, and saved by their own Works, for then well may it be said, not one in a Million, nay not one in all the World from Adam down to the last man that shall spring from that sinful Root shall ever be saved, well may the Church of Rome now sing their Jo Paean, and well may the Quakers that fran­tick Sect joyn in it, For this man hath done all their work for them.

But to go on with his Dedication. He is (it seems by his words) at the end of his Stage, even as I am, I confess, at the end of mine, and it will concern us both therefore to be very wary how we get off from it. No necessity (though) was there for him before his Exit to gaze about for a Plaudite by proclaiming publickly that it is the common Entertainment he allows himself to meditate upon his Leaving the Stage. Let him on Gods name employ his Wis­dom (if he have any) in considering his latter end, and his Ap­pearance before the great God, and God Almighty grant that I also may do the like. Nevertheless when I look upon his Boldness in reflecting upon Gods Arcana Imperii, I am afraid he is not so wise as he should be in that matter of his Departure, but that either the thought of his latter end was then the latter end of his thought, or if his thoughts did run to the end of his Stage, his precipitant Phansie did so out-run them, that he could hardly reach with Com­fort to the end of his Race. And as for others, better surely were it for us, who are ready to be unclothed (as the Apostle's word is) to reflect upon our selves by a serious Examination of our Hearts, Lives and Opinions, then to be Astonished with the Stupidity and profound Se­curity of others, which I confess is much to be lamented too where­soever it is. But for him to boast thus of himself, and at the same time to condemn the gross of Mankind (as he impudently calls it) for their Negligence in that matter, wherein he would have us believe he himself excelleth, what is this but Pharisaism in a high degree.

All their thoughts and bustle (he saith) amount only to this to pursue the Lusts of the Flesh, the Lusts of the Eye, and the Pride [Page 10]of Life, and to advance their carnal Interests in the World, as if there were nothing more to hope for or to fear, &c. which he ap­plies not only to Heathens, but to those that are born in a Christi­an World, that are Educated and Bred up in the Truths of the Gospel, in whom he saith this Insensibleness is inexcuseable.

See I beseech (good Readers) what a Censor morum this doughty Doctor is and how Arrogant, in that he will dare to usurp a divine Power thus by entring into the Hearts of men, and to know all their Thoughts; What knoweth he but that a great multitude of those whom he accounts insensible may have as great a sense of sin at some time or other in their Souls and sorrow for it, as he himself hath? Yea and though they make not so great a bustle in the World about it as he doth, yet may their sorrow be more af­ter a godly sort. For him, when I hear what carefulness there is in him to amend his Errors, what Apology he can make for him­self about them, what Indignation he hath against his own Heart for conceiving them, when I hear of these and the other effects of godly sorrow to be in him, I will rejoyce and praise God for the Grace that is given him, but till then I must say he hath exceed­ingly sinned against God, and let him be sure his sin will find him out.

In the mean while when he saith all their thoughts and bustle amount only to this, to pursue the Lusts of the Flesh, &c. and to advance their carnal Interests in this World, as if there were no­thing more to hope for, or to fear: On the other side the Gulph which all must shoot, I would know of him what he means there­by, would he have men to neglect their Callings whereto God hath called them, and wherein, by the Apostles Rule, they are to abide with God, otherwise not to eat? Men that are wise would say, the more Noise and Bustle men make in the World by their Diligence and Industry in their Callings, the more are they to be commend­ed, provided that they keep themselves within due Bounds, especially that they neglect not the Ʋnum necessarium, the one thing needful: For whereas God commands us to serve him, he allow­eth us also to serve our selves, nay more, by serving our selves in a holy conscientious Use of Gods Blessings, and by following our Callings in Obedience to his Commands, God ac­counts himself to be served too. Col. 3.24. Servants (saith St. Pauly in serving their Masters diligently, serve the Lord Christ, they wrought for me, saith the Lord ( Ezek. 29.20.) when it was their own Interests and Advantages they aimed at in their Bu­stle which they made. If then this be the bustle which he means, [Page 11]God will certainly in mercy pay wages for it, notwithstanding the bustling of this foolish man.

Or would he have men cast off their near and dear Relations so as to take no care for them contrary to the will of God often revealed in Scripture? This were a bustle indeed that would overthrow all natural Affection, and make men worse than brute Creatures. One of these I guess he doth mean by his writing at this uncharitable rate, more like a Judge than one that shall be judged among other men.

Let him examine all the Examples of Holy Men, whose Praise is upon Record in the Book of God, Abraham, Isaac, Jacob, David, &c. Were they not all diligent in their particular Callings? Were they not all tenderly affected towards their natural Relations, Wives and Children? Yet no man will say that their care of their own eternal Salvation was less'ned thereby; And if the gross of mankind (as he like a proud Pharisee calls the major part of the World of men) do the same now as those Patriarchs and other holy Men did, with what face can he say that all their Thoughts and Bustle amount only to this, to pursue the Lusts of the Flesh, &c. and to advance their carnal Interests in this World, &c? Rather doth not an Anabaptistical Spirit haunt and pursue this man, which hath put him upon these Whymsies to account all that is done by men in the World but a vain Bustle, unless it be (forsooth) licen­sod by his magisterial Fiat? No Prince (if at least he will acknow­ledge any) shall go to War against an encroaching and enraged E­nemy, but he will call it a Bustle, no Merchant shall Traffick with a­ny Forreign Nation, but it shall be a Bustle, no Tradesman tend his Shop without a Bustle, no Artificer practice his Scill, but it is a Bustle, no shepherd look after the state of his Flocks without a Bustle, no Rustick Till his Ground, sow his Corn, gather in his Harvest, carry it to Market, but it must be a Bustle, no Husband take care for the things of this World how he may please his Wife, nor no Wise take care for the things of this World how she may please her Husband, but all this must be a bustling to pursue the Lusts of the Flesh, &c. and to advance carnal Interests in this World. How this Bustler can be able to stand with confidence before men in this World, when he hath been thus pragmatical in stretching be­yond his Last, I know not, and how he will able to stand in the Judgment at the last Day, let him look to it betimes before it be too late.

It was said before we should go on with his Dedication, but I doubt I go too far, making the Porch too big for the Building that [Page 12]is to follow one Reflection therefore and no more shall be here made upon some other words in his Epistle Dedicatory.

You say indeed that there are some Divines very sincere and up­right, &c. that are apt to believe that the Mercies of God are of a vast Extent, far beyond our possibility of finding out. And why apt to believe? as if they did not yet really believe this; Surely if they be good Divines instructed unto the Kingdom of Heaven, they do fully believe that the Mercies of God (I will not say as you say, are of a vast Extent, that's a word too much below the Height of this Divine Subject, but they do believe they) are infinite, and that the Dimensions thereof are incomprehensible, far beyond (as you say) our possibility of finding out: This questionless they be­lieve, and do not you (Sir) believe so too? If you do not (which your words imply) you are so far from being a Sincere and Up­right Christian, that intruth you are no Christian at all, but a down-right Enemy to God and his Son Jesus Christ: If you do believe it, why do you cast off those sincere Divines so sleightly by saying There are some others whose Reasons appear more strong and si­newy to you, and who alledge Scripture for their Opinion, that conclude the Mercy of God is to be restrained, to a fewer num­ber.

[The Mercy of God] was there ever man that dallyed thus with the glorious Attribute of God? He spake before of the Mercies of God, as of many wherein he did well, for they are indeed without number: But now being about to make Gods Mercies of a less Extent, the Plurality thereof would not agree so well with his Fancy, therefore he speaks of them now in a diminutive Sense: Whereas had he written like a Schollar, he would have made the Correspondency in the latter Branch exactly according to the former and have called them, as they are, the Mercies of God, nor did he before make mention of any number to whom the Mercies of God should have been extended, only now the small number which ran in his mind hath made him to vary his words, and to bring them down to Nonsense.

Having stayed thus long in the Portal, it is now time to enter into the Building, where instead of Mercy being built up, as the good Psalmist foretold it should, and that for ever, we shall find it miserably broken down, which will be but a cold Entertainment for my Reader who hath his hope in Gods mercy, only he shall see it here repaired in some measure, and the Ruines of it, removed out of his sight, that his hope in it may be strengthen­ed yet more and more.

The Reflector begins here again with his Title of Moral Re­flections upon the number of the Elect, as if he were not ashamed of it, but would stand to it like a Valiant Man, whereas it will appear his Boldness is but dawbed over with Impudency, nor will his shuffling excuse his Impudence by telling the world what others say of this unmerciful Tenet; For that which they say, and they say as he writes, pretending as if he himself had nothing to say to it, he affirms it to be his own Judgment in the following parts of his Discourse, surpassing all that ever I heard of, or I think any man else in uncharitable judging, declaring his mind plainly that not above one in a Million shall be saved.

First, he begins with the opinions of others that differ from him, giving his sense of them, naming one Caelius Secundus Curio, an Author, I confess, that I am not acquainted with, whose O­pinion, though he dislikes it, is most Orthodox, and is the same which I shall here maintain against this Reflector, and against the World, viz. That the number of those that shall be saved is, in all probability, much greater than the number of those that shall be Damned.

But as for that of Zuinglius, whom he nameth also, if that be true which he writeth of him, viz. that the number of the Saved and the Damned is equal, just as many of the one, as of the other, Zuinglius. which he and his followers would prove by certain Parabolical Allusions and Semblances that are not Argumentative, I shall let it pass, as unworthy of any Regard.

Those Arguments of the first sort, viz. Caelius, &c. that are most pertinent to the matter in hand, though this Reflector takes no notice of them or but very little, I shall briefly recollect and ren­der an Account of them; First,

The Law in its greatest Rigor says that God punisheth but to the third and fourth Generation, but he sheweth Mercy to a thou­sand Generations, Thus they.

And will not you Mr. Reflector say so too? If you will not, you must fall under the Curse threatned by the Holy Ghost (Rev. 22.) viz. God will take your Part out of the Book of Life, i.e. Cast you out of his Church, so that you shall be uncapable of any of the Blessings belonging to it: If you will say thus, the Thousands to whom God will shew Mercy would have sounded better under your Pen, than that which you have writ of the number of those that shall be Damned.

And here I cannot but insert what a learned and good Divine [Page 14]hath writ to me when he saw my Antidote against your Book. we (saith he) seldom or never (in sacred Pages) meet with the terrifying number of the Damned particularly summed up, but of the Happy we find Rev. 7. such precise numbers mentioned. And some thousands of years before that, it is written God had Mercy in store for thousands of them that loved him and kept his Command­ments.

This, in truth, is the Spirit that hath prevailed among us here in this our Church, it being well known that the Genius (if I may so call it) of our Nation hath always more inclined to Mercy than to Rigor, and hath been apt to interpret the Law of God as well as the Law of our Land rather for the Comfort and Benefit of Man­kind, where such a Construction may upon good terms be allow­ed, then for their Ruine and Destruction. I know not (Moun­sieur) what hath been predominant with you in other parts of the World. But it is you and such as you are that have joyned with the Roman Faction against us to create Disturbances among us, and to lead captive silly People into many absurd Errors which have brought a Cloud over all our Excellency, and have eclipsed that glory of Truth and Peace, which but for you would, long ere this time, have dwelt in our Land.

You go on to tell us what they say (viz. Caelius, &c.) That the Mercies of God are of a large Extent, that God is slow to Anger. ready to Pardon and shew Mercy, that he forgives sins of the deep­est Dye, and that Calvin remarking upon the words which God speaks ( Ex. 34.) of his forgiving Iniquity, Transgression and Sin that God thereby wonderfully advances the greatness of his own Mercies, and that he would have us to know, he Pardons not only little Sins, but also the most Enormous, and that God would not command us to say Forgive us our sins, if he had not an in­tention to forgive them; for he did not make that Command to send us away from him (as you impiously say) like Fools as we came. Yet is your Sarcasme an Argument against you.

All which that they say of this matter, and much more that you add is true, and which all good People who believe there is a God, will say. How dare you then to contradict it by saying, not above one in a Million shall ever by these Infinite Mercies come to Heaven? Would any man but you having all these Comfortable Promises of Mercy and Overtures of Grace under your Eye, con­clude expresly for the Execution of Gods Wrath to the uttermost upon his poor Creatures that have sinned against him?

But that you after say, the Arguments for your Opinion are in­comparably [Page 15]more strong and nervous (how strong they are we shall see hereafter.)

In the mean time I must tell you, these Premises (though you slight them as being not Syncategorical with your Position) yet are they certainly against you, and make for the Truth.

You say further that they mightily Press, (As all good Christi­ans will) the Infinite Price and Value of the Merit, Death and Sa­tisfaction and Redemption of Jesus Christ, which is not only ef­ficacious to Pardon (you should rather have said to obtain Pardon for) an Infinity (that's your word) of sins both for their number, and their Enormity, but also for an Infinity of men. That it is extreamly to lessen the ends, for which Jesus Christ came into the World, to admit, that he came only to Redeem one man of a Million. That it is not to be believed that Jesus Christ at the right hand of his Father does intercede but for one of a hundred thousand of all mankind. What you say to all this, we shall see hereafter.

They do likewise (say you) mightily urge this Consideration that since none are in a State of Damnation, but who are under a perpetual weeping, wailing, and gnashing of Teeth, and an eternal Horror of Conscience for their past Offences, it cannot rationally be affirmed of so many millions of Heathen Children that dyed be­fore they came to the use and exercise of Reason: And if God be merciful to these (as who can determine the contrary) it would be ridiculous (such is your word, as if you had a mind to laugh at God) that God has reserved their Parents alive, who have the use of Reason, to damn them to all eternity; what you will say to all this also would be considered, for none of all these things move you.

Moreover who will believe (say they) that God so loved the World, or that he sent his Son into the World, not to condemn it, but that it might be saved by him, That Christ is the Lamb of God that takes away the Sin of the World, and that he being the Bread of Life, gave himself to the World to give Life to it, &c. who will believe that by the World, we must understand but one or two Persons among I know not how many thousands or millions in the World? And where is that love towards the World, to let it walk, that is to say perish in its own ways?

All this and much more is alledged by that Orthodox Evange­lical Party against your destructive Opinion, as for that other which makes the number equal between the Elect and Reprobate, as I have said, I meddle not with it. And you Mr. Reflector had [Page 16]done better if you had made no mention of it at all: For to what purpose do you recite it, and their Arguments for it, when you may know it is not at this time of any Account, scarce a word spoken of it among any, unless it be with Contempt? But you were willing to muster up your Enemies, and drive them before you altogether promiscuously like a brave man at Arms, or rather like that Pugnacissimum Animal, as it is said of the Gander, Arma­ta elidere Manu, to crush them altogether, as it were with one gripe.

Two and twenty of their Forces you have reckoned up Para­graphically with words at length and with figures too, enough to make your Valour famous in conquering them. And what is it that you do against such a Troop? It is methinks somewhat like to that which the man did against the learned Cardinal with two words only quite confuting him, viz. Mentiris Bellarmine. So say you here, but for all this, I like better those that are on my side, than those that are against me.

So that in effect it is your own poor narrow Soul that must sway the Ballance against all the Reason that can be produced, and against all the Whimsies too of Zuinglius and his Follow­ers.

If this be not childish and absurd, what is? Children, we know, are wont to say, but for all that, I will do what I list; or as Scolds say, for all this, I will have it as I please. The word, it's true, hath been used in some Cases to good purpose, but never by Schol­lars in their Disputations, especially when Arguments have been multiplied against them.

You come at length to shew what your Party can do in your O­pinion, but do it not. They do you say most easily enervate and weaken all the Arguments of those who hold the opinion of Caelius Curio Secundus, i. e. That the major part of mankind shall be saved; And how do they so?

They say first, if we ought not to be too ingenious to throw men into a Despair of their Salvation, so we ought not to lull them a­sleep in the depth of security by a false Perswasion that they shall be saved.

First I must here tell you it is not your word, they say, will ex­cuse your Nonsense, and what is it that they say which you do not say? But would any man undertake such a weighty Matter as this is and manage it no better? That which you offer in the first place should be (as your vaunting words are) most strong and nervous; But how is it so, when it fails both in Sense and Reason? We [Page 17]ought not, you say, to be too ingenious to throw men into De­spair, and you ought to be so ingenuous now to acknowledge your Folly, when it is made known unto you. For tell me sadly, do you account it a Trick of Wit to cast men into Despair of their Sal­vation? I shall not charge this upon you (though your word signi­fies so much) no nor will you (I believe) nor will any of your Par­ty pretend unto it, what a stout Champion then are you to begin thus with Nonsense? You will say possibly, it is but a Typographi­cal Eslip, the word here should be Ingenuous, but the Printer here failed, yet neither will this help you, for what ingenuity or good­ness of Nature can there be to do the Devils Work? you should have said If we ought not to be too severe in that kind, this will be ea­sily granted you; for doubtless it is the most uncomfortable Of­fice in the World to offend in such a Severity, and most impious. But by shunning such a Severity we ought not you say to lull men asleep by a false perswasion that they shall be saved. And what Rea­son is here; Is there any necessity that he that shunneth the one must unavoidably do the other? Thus far I will consent unto you in this Case, whosoever he be that shall do his endeavour to lull men a­sleep in the depth of Security by a false perswasion that they shall be saved, he is in danger himself of Eternal Damnation.

But you make your Argument here to be like unto that which hath been called by Logicians Argumentum Crocodilinum, a Dilemma. for as the Crocodile if you follow him will lead you into his Den, i. e. into the River Nilus, if you fly from him, he will pursue you, till he have fastned upon you, so do you, if we consent unto your Doctrine, you will lead us into a damnable Snare, where we shall be in danger to make men run into Despair, if we shun you, you will judge us as the Authors of mens Condemnation in lulling them asleep, &c. what then shall we that are Ministers of the Gospel do who are chiefly concern'd in this matter? The best is, not to regard your vain words, but seeing the word of Reconciliation is committed to us, let us then, as the Embassadors of Christ, beseech poor Sinners still to be reconciled to God; if this will lull them asleep, &c. we cannot help it, a necessity is laid upon us, and wo will be to us, if we Preach not the Gospel; We are not then to neglect our own Duty, because of the Misconstruction that others may make of our Ministery, the Consequents that may follow thereupon are to be deferred to the Judgment and Award of Almighty God who will order the whole matter for his own Glory, as seemeth good unto him.

Thus did St. Paul in another the like Case, though he had in [Page 18]1 Thess. 5.2.3. written of the sudden coming of the Lord, yet when he perceived that some were like to take occasion thereby to make the World believe that the day of Christ was then at hand, that so they might, as it is probable, carry on a pernicious Design against the whole Doctrine of the Gospel, he thereupon tells them plainly in his second Epistle that that day should not come, (2 Thess. 2.2, 3.) before such and such things that he there mentions were first come to pass: He feared not, it seems, least he should give occa­sion of a carnal Security to presumptuous Sinners (as it is here ob­jected) by his writing of the Protraction of the great Day, but leaves that to their Peril, who shall pervert his words and turn them to such a sinister Sense, declaring the mind of God clearly without casting such scruples as you do. And this may be a sufficient warrant, once for all, unto us to speak freely of Gods Grace and Goodness to the World, not regarding what wicked Persons de­luded by the Devil may suggest unto themselves thereby.

Thus Mr. Reflector you see your first Allegation is here torn in pieces. The rest that follow are so far from being weighty, strong and sinewy, that they are as light as a feather. So in truth a man may well account of them, for having already driven you from your strongest hold, I mean, the holy Scripture, which you may find in my Antidote set forth against you, I shall make little rec­koning of any thing else that you can say, your outworks I mean may be easily thrown down.

But because I find I shall be tedious to my self and others if I should Trace you, as I have begun, I shall chuse in the Sequel to joyn Issue with you in a more succinct Manner, and take down your Sophistry and mounting Confidence at the first bound of them; not that I intend to gather up all the Fragments of your Discourse to give my Reader a taste of them, for that would be nauseous, but to save my self the labour, and to ease him of his trouble in tumbling over your stuff, which you have heaped together, I shall in that man­ner as aforesaid make my Addresses unto you V. G.

Reflector.

Adam and Eve's Salvation is much what the same with that of Solo­mons, and both equally probable, though they are not certainly known and revealed,

Answer.

Not certainly known and revealed? no more is the Salvation of Seth, Enos, Cainan, &c. nor many of those that follow who are up­on Record for holy Persons though their Obedience to Gods Law was not so exact, as the Law did require. But seeing the Salva­tion of our first Parents is here brought into Question by you, I shall shew you somewhat concerning them, which it seems you know not.

To say nothing of what is written of Adam ( Luke 3.38.) where he is said to be [...] of God, for as Cain is said to be (1 Joh. 3.12.) [...] of the wicked one the Devil as belonging to him, so is Adam [...] of God, as belonging not only to his Creation (for so do all Creatures, even the Devils) but to his Election of Grace.

It is written of Adam ( Gen. 3.20.) that after his Fall and Gods Displeasure made known unto him for it, immediately Adam cal­led his Wives name Eve, Because she was to be the Mother of all li­ving. The sense whereof I take to be this (with submission to bet­ter Judgments,) Adam by Faith here layeth hold upon the Promise of Gods Grace. And he doth it in the only way and manner that he could have at that time to give an Evidence of his Faith, that is, in calling his Wife by a new name, a name which he had not before given her, when the Lord God brought her first unto him; For he now when the Sentence of Death was past upon him, calleth her name Eve, which signifieth Life (whereas before he had only called her Woman, as being one, whom he was to own above all other Creatures for the lovely and beloved Consort of his Life) implying doubtless that though he had been in danger through his sin, to die in the loss of Gods Favour for ever, yet was he now fully per­swaded by the gracious Indulgence of God unto him in the Seed of the Woman that not he himself alone and his Wife should live, but his Posterity also should be a living Posterity, and that his Wife should be Mother of him among them, by whom the Sen­tence of Death was to be Reversed, and Life and Immortality to be again brought to light, for, saith Moses, She was to be the Mother of all living.

That this sense may be received, let it be considered, if this were not the Intent of Moses in this place, viz. to give notice hereby of Adams Restipulation to the new Covenant, here would be a [Page 20]strange Incongruity between these words and those immediately before: There had God severely threatned to punish Adam all the days of his life with sorrow upon sorrow for his Disobedience, and that he should in the end be reduced to his Dust from whence he was taken. Now (surely) to a man that was exalted to so great an Honour as Adam was in his Creation, the sound of these words must needs be very terrible, and it might well be expected that at the first hearing them, somewhat should have appeared of A­dams Astonishment, and bewailing his Misery, but we find no such matter here at all to be mentioned.

What then? Is all this Thunder and Lightning from Heaven upon him sleighted, and made of no Account? So it should seem, if these words of Adam concerning his Wife have no coherence with the former, but do only shew a kind of Uxoriousness in him towards his Wife. But away with such vain conceits, there is certainly that here added which may well be construed as a due Sequel of the former proceedings of God with Adam.

For when God had done pronouncing his righteous Judgment, what should this poor Malefactor do? Not (certainly) as Cain after him did, cry out desperately, my Punishment is greater than I can bear, but without delay close in with God's Mercy in the promised Seed.

Here therefore in order thereto is a Description of his Consi­dence in Gods goodness purposely so interserted by Moses, to shew (as hath been said) the lively Faith of Adam in laying hold upon Gods preceding Promise. For though it is to be presumed, he did humble himself greatly before God for his sin, yet is not that so much regarded by the Spirit of God, as this his confident cleav­ing to the Covenant of Gods grace, that so the Church may take notice hereby that this Covenant was at first mutually agreed upon between God and Adam, and consequently that all Mankind to the end of the World who are interessed in it must be obliged to the conditions of it: For the Act and Deed of the first Covenanter (who was the representative General of all that came after him in this Case, as well as in the other of the former Covenant) was ipso facto obligatory in their several Generations, according to the form and Manner, Force and Virtue of all other Covenants that are usu­al now adays in the World of the like sort and nature.

If this then be the true sense of this Scripture (as I believe it is, and will be so accounted by the Church of God throughtout the World,) viz. that our first Parents did in this manner mutually con­sent with God in the Covenant of grace, what an uncharitable man [Page 21]are you to doubt of their Salvation? especially when (as it ap­peareth in the verse following) upon their submission and consent­ing to this new Covenant, God doth immediately also take care of these his new Covenant Servants that they may be clothed (as 'twere) with his Livery, that their Bodies may be preserved from Shame and Violence, and that they might know thereby that the Garment of his Righteousness, whom those Beasts (with whose skins they were clad) did typifie, would do their Souls more good, than the Fig-leaves of their own Righteousness could, with all their patching be able to do.

Reflector.

The Salvation of Solomon is much-what like to that of Adam and Eve's, and both equally probable though not certainly known and revealed.

Answer.

Nothing will please you I see but what agrees with your Phansie. You Question here the Salvation of Solomon, because it is not Re­vealed; As if all Persons mentioned in Scripture must have such a Revelation of their Eternal Happy Estate there set down, else you may be at your liberty to judge of them as you please. It is true much is written of Solomons Defection; But so there is of Noah's Drunkenness as it is called, of Lot's Incest, of Judah's In­continency, of Reubens Desiling his Fathers Bed, of Simeon's and Levi's Cruelty, of King Asa his Rage against the Seer who came to him with a Message from the Lord, &c. But little or nothing is written of their Repentance before they died, yet will no man be so rash as to doubt of their Salvation: Why should you then or your Complices be so peremptory as to cast a scruple about the Salvation of Solomon? Cannot you be contented with that which is written of him, Favoris Gratiâ, but you must have a damnable sling at him, as if he were hovering between Heaven and Hell? But how else could you maintain your absurd Paradox of your hundred Thousands and Millions of Men that shall perish in their sins, in comparison of one that shall be saved?

We read Joh. 13.1. whom the Lord loveth, he loveth to the end; and do we not read also again and again that the Lord loved Solomon. 2 Sam. 12.24. Neh. 13.26. yea that this Love was confirmed unto him by the best Assurance that could be given him, viz. propter Jeho­vam, the Lord loved him for the Lords sake, that is, for Christ [Page 22]the Messiah's sake, in whom all Gods Elect from the beginning of the World to the end, are beloved with an everlasting love. Did God chuse him out to be one of his Actuaries of his publick Records to his Church, viz. the Book of the Proverbs, the Book of Eccle­siastes, or the Preacher, the Book of the Canticles, that pure Cae­lestial Epithalamum, or Marriage Song, and of two of the Psalms (as the Title of them signifies,) viz. Ps. 72. and Ps. 127. And can it be probably thought that he should be dignified in this high Degree, if he had been no better than a wretched Castaway in Gods eternal Purpose? What, were there not Heirs enough of ever­lasting Salvation to be inspired by the Holy Ghost for the office of a publick Notary of Heaven, but one must be taken from among the Bondslaves of Hell to make up the number? Was he a Preacher sent of God, and was not one of his Books called Ecclesiastes his Recantation Sermon which he writ in his old age when he took a more serious view of his by-past Life, wherein among other his Follies he sheweth his Abhorrency of his being misled by Wo­men.

I find (saith he) more bitter than Death the Woman whose Heart is Snares and Nets, Eccles. 7.26. and her Hands as Bands; Implying that though Death be bitter, yet he had ra­ther die than be entangled again in the Snares of a whorish Wo­man. Which option may well be justified, if we consider the Aggravations of this sin, as they are rendred by a good Interpreter, Bishop R. one of a Thousand, and a right Reve­rend Preacher among us in our Church, whose words are these, viz. They (that is wicked Harlots) are more bitter than Death) more pernicious, and bring more heavy Miseries with them. We read of the Bitterness of Death 1 Sam. 15.32. And of a worse Bitterness, the end of a strange Woman is bitter, &c. and her steps take hold of Hell, Pro. 5.4.5.

Death may be sweetued and sanctified, made a welcome and de­sirable thing to a Believer, 1 Cor. 15. But the Bitterness of Hell is incurable; Death may be honourable, to die in a good Cause (as our King Charles the Martyr comforted himself in his Death) to die in a good old Age, to go to the Grave in Peace, lamented, de­sired, with the sweet savour of a holy Life, and many good Works to follow one. But to consume and putrifie alive under a Tabes of Impure Lusts, to shipwrack a mans Honour, ruine his Estate, shorten his years, consume his Flesh, rot his Bones, put a Hell into his Conscience, to bury his Name, his Substance, his Soul, his Carkass, in the Bosom of a Harlot, This is a Bitterness beyond that of Death.

This now is that which Solomon here means and complaineth of. And whether this be a sound of Repentance, or no, judge you; And if your judgment be of any value, how dare you doubt of his Salvation? Being so true a Penitent, as you see, neither can you but acknowledge him to be so.

Reflector.

Nothing can be concluded of the Salvation or damnation of those that were the Types of things to come.

Answer.

Can nothing then be concluded of the Salvation of Samson, who was an Eminent Type of Jesus Christ? So doth our Learned Whitaker demonstrate him to be, viz.

• 1. In sanctitate nativâ.
• 2. In servatoris Munere.
• 3. In juvicto Robore.
• 4. In morte calamitosa cum Hostibus:

If all this will not satisfie you, the Apostles numbring him among the Saints ( Heb. 11.) should con­vince you, that you may conclude of his Salvation. I could instance in sundry others, as Gideon, Jephthah, &c. But this may suffice to shew you your Errour herein.

Reflector.

For it happ'ned sometimes that one Person, as Esau who was the Figure and Type of the Reprobate, was also that of the most excellent thing in the World, viz. The Righteousness of Jesus Christ, under which a Jacob, a Sinner obtained the Blessing of God.

Answer.

Your Reason here is defective both in Sense and Truth, worthy therefore of no regard. But that you may not flatter your self in your Folly. What a confused shuffling words is here, like the Quakers jumbling several things together without sense? As for Esau, it seems, you have so much Charity for him, as not to con­clude him to be a Reprobate, though the Spirit of God in Scrip­ture hath noted him to be a prophane Person, and one whom God hated. But how it came to pass that he hath escap'd your censure of a Reprobate, when you make him a Type of the Reprobate, I [Page 24]know not it being a Rule in Logick (if ever you learnt it) de proportionalibus est idem judicium. Et quod de uno, secundum proportio­nem, affirmatur, id etiam de altero; If Esau then be a Type of the Reprobate, that is, hath the Impression of a Repro­bate upon him, [...] as the word Type signifies, He must needs be a Reprobate.

But let me demand of you, is it for you or I to cast a Figure thus, or create a Type of Gods eternal Decree, concerning Man­kind? We should certainly usurp upon Gods Power, if what is written in Scripture, we may wrest it to our meaning without an express warrant from the Spirit of God. And Polanus (an Author whom I suppose you approve of) saith Typi fuerant Figurae a Deo destinatae ad Res Divinas praefigurandas. In Syntag. Let us not then be too bold, to thrust our selves into Gods Pavillion by giving our Judgment of things which God hath kept in his own Power. For my part I cannot say that Esau was a Type of the Reprobate, much less that he himself was a Re­probate.

This I can say, with good probability he was in that Genera­tion admitted into the Church of God by the Sacrament of Cir­cumsion, as well as his Brother Jacob, who though he took him by the Heel at the Birth, signifying his future supplantation of him, yet could he not supplant him in his new Birth, but both were alike Interessed in Gods Grace and Favor.

'Tis true Esau was Prophane in the Act of despising his Birth­right, but so was Judah in the Act of Incontinency, &c. And he was one whom God hated i. e. did not love, as he loved Jacob, yet I will not stretch my censure of him so far, as to account him a Son of Perdition, as Judas the Traitor is. Luther on Gen. 17. is ve­ry positive for the Salvation of Ismael (though it be written of him that he being Born after the Flesh, persecuted him that was Born after the Spirit) and for ought I see, we may be as confident of the Salvation of Esau.

Certain it is, his Father Isaac, a holy Man loved him entirely from his very Infancy, nor do we find that he ever displeased his good Father by any undutiful Carriage towards him (except only in his linking himself with the Daughters of Heth) nor by forsaking the True God, and falling off to Idols; And seeing Isaac had so great Affection to him, Strangers that knew him not should not condemn him for a Reprobate.

But Esau according to your words, must be not only a Type of the Reprobate, but also of the most excellent Thing in the World, [Page 25]to wit: The Righteousness of Jesus Christ, under which, a Ja­cob, a Sinner obtained the Blessing of God, What Sense or Truth there is in these words, let the wise Reader judge. The bare reciting them is, to me, a clear Refutation of them. Only a man would think that you who can set out Idea's of the true Sons of God so roundly with Characteristical Signs and Figures drawn at large out of holy Writ, which is easie to be done by any man studious in searching the Scripture, but not so easie to find all those Excellencies in any the very best of men (for a quis requisivit may suffice to bring down their vaunting Pride in that matter, and to shorten your Rolls wherein you glory with much Insultation) a man, I say, would think that you should with a seraphical strain of Holiness magnifie the Righteousness of our Lord Jesus Christ, and not dwindle or shrink up that most excellent thing, as you call it, in so poor jejune unedifying exemplar, as Esau was one whom the holy Spirit of God, we may well believe, never intended to such an Honour. But what a stout way is this of enervating all the Arguments of your Adversaries who hold the opinion that is truly Evangelical? If bold words without Sense, Truth and Reason will do it you have done it to purpose. But let us search a little further into your Folly, that it may be made manifest unto all men.

Reflector.

Those Promises in Ex. 34. and Numb. 14. are conditional, and only appertain to them that obey the Commandments of God, and that repent as David did.

Answer.

It is much that you do not call them fine Promises as you, in Derision, do in the 26 Page of your Book. So light account do you make of that which concerns the comfort of poor Sinners, but any thing that may lead them to a Despair of their Salvation, you aggravate to the uttermost.

Who ever doubted of this that Gods Promises of mercy are conditional, and only appertain to them that obey his Commands? But if you mean here by such an Obedience as the Covenant of works did require, you make the Gospel of no Effect: And who then can be saved? Are you your self so exact in keeping Gods Com­mandments that you may lay a just claim to the Crown of Life by [Page 26]a rightful desert, and need not the Passion of thy Redeemer? I have that charitable opinion of you, that you are not guilty of such a Pharisaical Arrogance; Be you then so charitable, as not to lay on mens shoulders such Burdens which you your self will not, nay cannot touch with one of your fingers.

Had you confuted St. Paul concerning this very Scripture, which you have alledged; you would have given a better Interpretation of it, than your words seem to carry with them; I mean more agreeable to the Tenor of the New Covenant: read but what is written by him Rom. 4.3, 4, 5, 6.7, 8. and then, if you please, tell me your mind, what you think of obeying Gods Command­ments.

But it is well that you have added, Gods Promises belong to those that Repent; which is indeed Evangelical, but whereas you say they ought to Repent as David did, instancing in many of his words taken out of the 32 Psalm, not at all to your purpose; It is true what David did in Sincerity, let every man look to it that he follow his example therein, but can you or any man else come near unto him in Holiness, Zeal, Humility, &c? The examples that are given us in Scripture of the Piety of Gods Eminent Ser­vants are (indeed) set for our Imitation, and let our Souls drive our sluggish Hearts hard after them to the uttermost of our power, yet let us do what we can, we shall not overtake them (neither is it, I think I may say, required of us that we should) for Copies must ever be more excellent than the Apographa that are to follow them, otherwise they cease to be Copies: Nor doth God command that there shall be in all that are ordained to eternal Life the same degree of Faith, spiritual Wisdom and Mortification, but as the Apostle faith of Alms 2 Cor. 8.12. so may it well be said of all that we do in the work of our Salvation, if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not; As a Father deals with his Child whom he loveth, so will God deal with all those that shall be Heirs of Salvation, what Quality soever they be of [...]; He accepts of the Will for the Deed, you and above the Deed. Only let every poor sinner, whose heart God hath touched with Remouse, see that his mind be fully bent not barely to will but to do, so far as he is able, that which is acceptable unto God, Praying also with all the earnestness of his Soul for Gods Assisting Grace herein; For saith the Apostle Phil. 2.13. it is God which worketh in us both to will, and to do, according to his good pleasure.

Reflector.

Remission of sins belongs to those whose Hea [...]ts are without Guile and Maliee.

Answer.

Do you not know that the Heart of man is deceitful above all things? It is not safe therefore trusting to your own Heart, of which it seems you have some Confidence, because you speak so much of the Hearts of Gods people (of whom you reckon your self, no doubt to be one) that they are free from all Guile. If I thought yours were so, I would (as I have heard a good man make the offer to another) change Hearts with you, and give you all the money in my Purse to boot.

But let it be as you say, for I confess it to be a truth, that Remissi­on of sins belongs to such and such, yet let me ask, cannot the Blood of Jesus Christ cleanse the Heart from all Guile and Malice, see­ing the Evangelist telleth us, it cleanseth us from all sin? 1 Joh. 1.7. And what know you, but that this purifying Act may, in instanti, powerfully operate upon the Hearts of millions of men in the World, whom you, without any warrant, have doom'd to everlast­ing Destruction? Hereafter then I advise you meddle not with the Hearts of men, so as to pass your censure upon them, lest you be judged at last to be an Intruder upon God who alone is [...] ( Acts 1.24.) for as it hath been a true word Cathedram in Caelo habet qui corda docet, so it is as true, Cathedram in corde habet qui ad Cae­lum ducit.

Reflector.

Those words of St. Paul 1 Thess. 5.9. God hath not appointed us to Wrath, but to obtain Salvation by our Lord Jesus Christ, are to be explained by those of the 13 verse of the second Chap. of the second Epistle, viz. God hath from the beginning chosen us to Salvation through Sanctification of the Spirit, and Belief of the Truth. Your Comment hereupon is this, God hath chosen us to be sanctified, and hath sunctified us, to the end that he might save us.

Answer.

Seeing you will have such an Explanation of the former words by the latter (though some would have put a difference between them,) not only in respect of the distance which the Apostle hath set in his writing of them (the scope of the Writer not being al­ways the same in one place, as it is in the other,) but because of the Persons whom the Apostle distinguisheth, viz. us and you) yet I shall chuse rather to let you know that by the words (which you insist so much upon,) viz. through Sanctification of the Spirit) is meant the Sanctification wrought in them by the Spirit of God, which may be also in millions of millions of Persons not discernable by the World.

This certainly is that Sanctification which all true Believers are to glory in, not boasting of any Holiness or Worthiness of their own (as Quakers commonly do) but rejoycing in the work of Gods abundant Grace upon them. For you must know that which the Apostle here meaneth is not so much an active Sanctification ma­nifested in the Life, as that which is passive, wherein they are but patients under God, though they do indeed actually receive it into their Hearts by Faith; God begins with his work of Sanctificati­on, and the Believer seconds it with his work of believing, both which are here joyned together by the Apostle, [...], In, by, or through the Sanctification of the Spirit, and Belief of the Truth. Whereas if it were an active Sanctification that were here meant, such as is commonly visible in the Life of a Believer, then may that Doctrine be received again among us which hath justly been exploded by us, viz. that we are chosen to Salvation for or because of our foreseen Holiness, which is that that you ignorantly contend for.

But you should remember it is Christ who is all in all in the work of mans Salvation, and that it is nothing but Faith which is ex­pected from us, That no Flesh should glory in the presence of God (1 Cor. 1.29.) and mark what the Apostle there addeth, v. 30. For of him are we (that is born, of him) in Christ Jesus, who is made unto us of God Wisdom, Righteousness, Sanctification, and Redemption (meaning all that is required of us in this matter.) He is our Wisdom to instruct us, our Righteousness to Justifie us, our Sanctification to sanctifie us, our Redemption to save us.

What are you then, poor man, without Christ, what is your Wisdom but Folly, what your Righteousness but a filthy Rag, what [Page 29]your Sanctification, but sin at the best, your Holiness no better than the Popes Holiness, what your Redemption, but everlasting. Bondage under Satan? From all which good Lord deliver you Talk no more therefore so proudly of your Sanctification, But let him that glorieth glory in the Lord.

By this time I hope you begin to see your Error in making so false a gloss upon that comfortable word of the Apostle, viz. God hath not appointed us to wrath, but to obtain Salvation by Jesus Christ: Which word will stand firm and strong against your ignorant and ab­surd Cavils, yea and against the gates of Hell, neither is it weakened at all by that other word of the Apostle (which you have ravished from the pure simplicity of the Gospel) but confirmed rather.

Whereupon I conclude your Argument is so far from that Nervo­fity you boast of in overthrowing the True and Sound Doctrine of the Common Salvation that it is as weak as water. Only it sheweth how apt you are to catch at any thing in Scripture, though you wrest it to your own Perdition, which may but seemingly strengthen your destructive Opinion.

Reflector.

All the world fallen in Adam, deserving the Curse and Eternal Dam­nation, it is a signal Mercy to spare some from that General Condem­nation.

Answer.

We have heard in the late times, of Legal Preaching, but what can be more legal, I mean more disagreeing with the Covenant of Promise, than your words here are and in many other places of your Book?

It is we confess an Eminent Mercy to save some of those that had by their Disobedience made themselves liable to the Curse. But to save a numberless multitude, or a million for one that shall sink under the Curse, is a Mercy more to be magnified, yea and might with more truth have been asserted by you, than to talk of a general Condemnation.

Reflector.

How Excellent soever the Efficacy of Redemption may be, it is only for those whom God hath a mind to save.

Answer.

Miserable Man! do you know what you say? A Report hath gone of you that you are mad, because you have been thrust out of your Preferment at Oxford. If it be so, it is the best excuse that you can have for making these frantick Reflections. Would any Christian who is right in his Wits speak thus unreverendly of the great work of our Redemption, as you have here spoken? Do you not know the Excellency of it in its Efficacy? You might sure­ly have known it partly by the Price of it, not by corruptible things as Silver and Gold, but with the Precious Blood of Christ, partly by the Fruits and Benefits that arise to us by it, as the Ho­ly Scripture sets them out, viz. we are redeemed from the Curse of the Law, Gal. 3.13. from our vain Conversation 1 Pet. 1.18. from all Iniquity Tit. 2.14, &c. Partly by the end or final Cause, that we may be Consecrated to God and the Lamb Rev. 14.4. that our sins may be forgiven Eph. 1.9. that we may receive the Adoption of Children Gal 4. that we may be reconciled to God. &c.

If you know these things, why do you speak so doubtfully in this weighty Matter with a may be? As much as to say, the Effi­cacy of Redemption may be excellent, or it may not be so, and whatsoever it is, 'tis only for those whom God hath a mind to save, q. d. Let Christ suffer what he will, let him give a full satisfaction by his Death to Divine Justice for the sin of the world, yet God hath no mind to save any, but a very few, in some parts of the world.

This is your Sense; But had you said, 'tis only for those whom you your self have a mind shall be saved, this indeed had been An­swerable to that height you have Skrewed your poor Phansie up unto, viz. To judg the world as you please.

But you are pleased here to refer it to Gods mind, methinks however you might have found out some sitter Word for this pur­pose that had been more for the Honour and Majesty of the most high God, than to talk so boldly of the mind of God in this Case. But possible it is thus with you, because you pretend to know the Mind of God, and to be his Privy Counsellor, being that (as I have said already) which hath made you to cast up your Accounts so exactly and judicially of your Thousands, hundred Thousands and Millions that shall be damned.

Had you said here (as it hath been wont to be said by all Chri­stians that are wise and honest) the work of Redemption is only [Page 31]for those that are in Covenant with God, and that believe the Go­spel, this had been according to the mind of God, but these terms you were willing to wave, because you know that Faith is the gift of God, and he gives it to whomsoever he pleaseth, which would have made your Reflection retort upon you, whereupon it is that you talk of the Mind of God at large.

But hath this indeed been the Mind of God to lay such Restraints upon the sufferings of his Beloved Son that the Efficacy of them shall reach but to a sew? And consequently hath this been the Mind of God by an Eternal Decree to damn all his poor Creatures who are the Masterpiece of his Creation for ever except­ing one in a Million? Gen. 1. O that ever any that beareth the face of a Man should dare to speak so wickedly of God: What is this but to make the Father of Mercies, and the God of all Consolations more cruel than all the Tyrants that ever were in the World, yea than all the Devils that are in Hell? For they are but Gods Executioners, it is God himself that hath passed this doom, neither can the Merits of his only begotten Son our dear Redeemer be of force to reverse it.

Away therefore with this cursed Opinion, most abominable in the hearing of all Mankind. The very Heathen will certainly ab­hor it, yea and hate that Religion which maintains it. Nay they will be ready to Defie and Blaspheme that God who shall harbour so cruel a Mind, and say (as one of them said in the like Case) Qua­lis, malum, Deus isbe est, what a kind of God with a Mischief is this, whose mind is set to damn and destroy so infinite a number of Peo­ple whom he had made (as they say) after his own Image and Likeness.

Upon these and the like Considerations that shall follow I hope (Mounsiour) you will retract these your Reflections and be sorry that you have given so great offence by them, both to God and his Church.

Reflector.

When Jesus Christ Prayed for those that Crucified him, he did par­ticularly mark out those in Act, 2.36, 37. who would Repent at the Preaching of St. Peter.

Answer.

Christ's Prayer upon the Cross for those that Crucifyed him was this, viz. Father forgive them, and the Reason why he so Prayed [Page 32]was not as you seem to imagine, For they will Repent; That is far short of his meaning, neither is it suitable to that Philanthropy that was in him towards them, nor to the Elevation of his Mind unto his Father, which was fixed, no doubt, upon his Fathers purpose to save the World by him, of which they were ignorant, for, saith he, they know not what they do: From whence it may be gathered that they who ignorantly transgress as the greatest part of the World do, may be more capable of mercy than they who sin presumptuously (as the Apostle St. Paul saith of himself 1 Tim. 1.13. I obtained Mercy, because I did it ignorantly, in Ʋbelief.)

We read indeed ( Joh. 17.20, 21.) that Christ Prayed also for them, who should believe on him, through the word of his Apostles, that they all might be one in him, that so the world may believe that the Father had sent him, which otherwise might have been brought into Question, after his departure, by the Divisions and Dissentions that might a­rise among his Disciples.

But that when he Prayed for those that Crucified him, he did particularly (as you say) mark them out Act 2.36, 37. who would Repent at the Preaching of St. Peter, this is your particular Phan­sie, groundless and unwarrantable.

And will you still thus shuffle with the holy Scripture to make it serve your turn? for it is very obvious to all that read you, why you force these Scriptures together that are so incoherent. You would like a wary Fencer ward off a Thrust, which you foresaw might have touch'd you to the Quick. But fear it not poor man, for it will be easily granted you that none but those who are born again shall ever be saved; But you likewise must grant that both Faith and Repentance are the gift of God, and that Gods Mercy in the free bestowing his gifts is not to be limited to time or Means for the Conversion of those that are chosen to Life Eternal (as you may find it clearly proved in my Antidote,) but that this Mercy may be secretly and suddenly dispensed to millions of millions in the World by the gracious Work of the good Spirit of God in and upon the Hearts of men before they die, and that sometimes in the very instant of their departure out of this Life. This be­ing so, your Accounts will fail you of your hundred Thousands and Millions that shall perish in Hell for ever, in comparison of one that shall be saved.

Reslector.

And though there should be but one saved for a hundred Thousand that, [Page 33]should perish and be lost, yet Grace would sub-abound in this one Per­son saved, where sin had abounded, as in the Example of the Thief, Luk. 23.40, 41.

Answer.

The words of the Apostle that you harp upon are these, Where sin abounded, Rom. 5.20.21. Grace did much more a­bound, That as Sin bath Reigned unto Death, even so Grace might Raign through Righteousness unto Eternal Life by Jesus Christ our Lord.

A most comfortable place of Scripture this is, written on pur­pose to magnifie the glorious Grace of God now under the Gospel, towards poor Sinners that Repent. And will you thus limit it to one particular Person, whom you have fancied to be culled out of your Thousands and Millions, when it is clear, the good Spirit of God speaks it expressy of Adam and his Ofspring as they generally Issue from him in their several Generations? Are you then and your Complices sit to meddle with the Holy Scrip­ture when you understand it no better? Better (surely) were it for you, if it were as a sealed Book unto you, rather than be per­mitted to wrest it so perniciously to your own destruction.

There is a Truth, I confess, in what you here say; But see­ing you cannot but know that these words of the Apostle (from whence you gather this your abundant Favor for one probably of your own gang) are of so large an extent as hath been said, and that to take them in his sense, were utterly to overthrow your damnable Doctrine, (which rather than you would do, you would pervert them to your own private shallow Interpretation) since it is so, may it not well be said without any offence either before God or Man, you are fitter to be a Hewer of wood, &c. as the Gibeonites were, than to divide the Word of Truth to Gods Peo­ple? Had the Apostle here written, where Sin abounded, Wrath did much more abound, this it seems, would have gone down easily with you, as according to your Palate. But blessed be the good Spirit of God whose word it is, and blessed be the Hand that first wrote it, it is a word of Mercy, a word of strong Consola­tion to the whole Church of God. The Magnitude and Redun­dancy of Divine Grace being infallibly by the abundance of sin made the more conspicuous, as the more desperate a bodily Dis­ease is, the more is the Virtue and Excellency of the Medicine that Cures it, made the more famous and to be extolled.

Let therefore that word stand firm and stedfast against you which you in your eleventh Paragraph of objections have made light ac­count of, viz. that the Grace of God is exalted far above his Judg­ments and Severities, that there where sin has abounded Grace has much more abounded, for the solution hereof is not so easie, as of many more, though you have pretended so of it, to your Reader.

Reflector.

As to the Salvation of the Children of Heathen Parents, or others, that is a sealed Book which God doth not permit us to open.

Answer.

It is well that you have that Charity for Children, yea for the Children of Heathen Parents, as well as of others, so as not to reckon them among your Thousands and Millions, whom you have marked to Destruction, for your only Design, (you say Pag. 27.) in this whole Discourse is, to speak of men deceased above an Age ago (still you shuffle) and after they had the exercise and use of Reason: It is well I say. But you here add, the Salvation of such Children is a sealed Book, which God doth not permit us to o­pen.

I will not much argue with you about this, though I might, nor inquire by what Authority you call the Salvation of Children, more than of others, who have had the exercise and use of Reason, a sealed Book, which God doth not permit you to open. Possibly you may dream of the Limbus Infantum, where Children are kept from the Pains of Hell, not having the Pain of Sense but only the Pain of Loss; Which Limbus no man could ever open, no, not the Pope himself, for though it is said he hath the Key of Pur­gatory, yet the Key of this place appointed for Children is not, it seems, committed to his Custody.

But is the Salvation of Children, as you say, a sealed Book, and is not the Book of Gods Universal Judgment, and the Lambs Book of Life sealed Books likewise? Yet you dare, it seems, without Gods Permission, yea contrary to Gods express command in Scripture, to open these Books, and give your Judgment (for­sooth) of them, as you please. And what is this, but to antici­pate the Judgment of the great Day? The Apostle Reasoned with Faelix of Judgment to come, Act. 24.25. and adviseth yea warneth [Page 35]us (1 Cor. 4.5.) To judge nothing before the time, until the Lord come who is to be the Judge of Quick and Dead; Much less should we judge so rashly as to determine of the Number of Gods Elect, and that with so peremptory a Sentence, as to exclude the major part of Mankind from all hope of Salvation, which is the deadly Ve­nome, that runs through your whole Discourse.

It had been good indeed, if this your Book had been so sealed, that it might have been bound up in everlasting silence, never to come forth, rather than to do that mischief, which it is like to do among poor and weak Christians who have always been apt to despond, and not only them, but among such as are Prophane, to strengthen some in their Atheism which groweth over-Rampant in this Generation, and others in their Epicurism and Debauche­ries, who will be ready to say, Seeing there is little or no hope of Mer­cy for us when we die, let us take our Pleasure while we may, Eat, Drink and be Merry.

Reflector.

It is sufficient for us Mortals to know that none is or can be saved but by Jesus Christ: But we must not go about to determine, whether none are saved, but who have known Jesus Christ.

Answer.

For us Mortals? a word that you use once and again here in your Discourse, because you would (like your good friends the Quakers) take up a form of speech differing from that which is common: Otherwise you might have said, it is sufficient for us, poor Creatures; which would have pass'd for current better than your word Mortals; For the time will come when this Mortal shall put on Immortality, wherein the same Truth shall be known by us then, which we now know. And do not they that are now Immortal know this that Jesus Christ is the only Saviour of the World, as well and better than we.

But I must tell you, it is not sufficient for us Mortals (as you call us) to know this, for God hath been graciously pleased to Illighten us poor Mortals, and those that are Immortal too to know, that none can be saved by Jesus Christ, but those that are in Cove­nant with God. Why then do you by affirming so gross an Un­truth, lessen that knowledge which the Spirit of God in Scripture hath given us, saying? It is sufficient, &c. Why indeed, but be­cause [Page 36]you was loth to extend the work of Salvation so far as to reach to those Thousands and Millions, which you will have to be dam­ned, for they also may (for ought you know) be in Covenant with God, as well as your self. Men may guess at your meaning, Don Doctor, though you speak it not out, as you ought to speak it.

You say further, we must not go about to determine whether none be saved, but who have known Jesus Christ. Was there ever such a Don known before that will take upon him so imperiously to judge the World, and yet be guilty of so shameful Ig­norance in the Fundamentals of our Christian Faith? Doth not our Lord himself tell us, it is eternal Life to know him? And must we not then determine that none can be saved but those that know him? know him, I say, either by an acquired knowledge in the use of holy Means, or by an inspired knowledge without them, as many Millions in the World I doubt not have attained through Grace, and may also for the time to come more and more, one of these must be absolutely necessary to Salvation, seeing our Saviour hath spoken the word, it is eternal Life to know him. Go then and learn better to know Jesus Christ, if thou thy self wilt look for Salvation by him.

Reflector.

All other passages seem to carry with them some kind of probability and likelihood, but they are not convincing, and their Solution is very easie; in a word they are nothing so forcive as those which are alledged for the contrary Opinion, viz. that for one that shall be saved many hundred Thousands shall be damned.

Answer.

Passages you call them. A pretty word for a mystical Man at Maudlin Hill Fair, where he comes with his Hocas Pocas and Heipass to turn substantial Arguments into Shadows, or by a nimble sleight of hand to close them up in a narrow Pinfold of Passages to delude the People. But seeing you will have them called Passages, it is fit you should be paid for your Passages with a Demonstration of your cunning or of your folly; Your cunning in hiding that which would have laid you open to the Eyes of all your Spectators, or your folly in your vain glorious Boastings and Triumph that you make by insulting over the poor Truth your Captive, telling the [Page 37]World, those Passages for it are not convincing, and their Solu­tion is very easie, and nothing so forcive, as those which are alledged for your great Diana, the contrary opinion.

Nevertheless, you say they seem to carry with them some kind of probability and likelihood, which is more than any that are wise will say of your Opinion, as for Zuinglius and his followers (whom you reckon among the rest) I shall leave them to be swinged by you, as I hear you have threatned me, and do so, pay them soundly, for they well deserve it.

But what will you say to that where it is objected that that man to whom God hath given the Grace to pardon all those that have offended him hath a tacite Promise that God will forgive him all his sins. That it is extreamly to lessen the ends for which Jesus Christ came into the World, to admit that he only came into the World to Redeem one man of a Hundred, of a Thousand, or of ten Thousand, or indeed of a hundred Thousand, &c. that it is not to be believed that Jesus Christ at the Right hand of his Father does intercede for one of a hundred Thousand of all Mankind, &c. Are not these Passages, as you call them, convincing?

Or is there no force in these that follow, viz. that God is slow to Anger, ready to Pardon, and shew Mercy, yea plenteous in Mercy, as the Scripture often speaks of him, that the work of God and his natural Inclination is to do good to his Creatures, and to pardon them their sins, that he never punishes but with Regret and Unwillingness, and that to Destroy and to Chastise rigorously, it is his work, but it is his strange Work, and his Act, but his strange Act. That if Jesus Christ would have us to pardon seven times, yea seventy times seven our offending Brother, there is no likelihood, but that God should be much more merciful, since he commands us Mortals to be so, and if God promises to give a new Heart to all those whose sins he pardons, who will believe that God should pardon an infinite number of Persons, but that he should only give a new Heart to a few, &c.

What is there nothing now forcive in all this? Sure­ly it may well be said of you, Bishop Hall. as it hath been heretofore applied, with too much derision to an Eminent, Ho­ly and Learned Prelate of our Church, viz. that you are an irre­fragable Doctor.

But above all, I am amazed to see those two Important Considera­tions to be thus sleighted by such a man as you are, who pretend to rejoyce in hope of the Glory of God by Jesus Christ; Both which you intersert among other Objections against you, in this manner.

First, that it is extreamly to lessen the ends for which Jesus Christ came into the World, to admit that he came to Redeem only one Man of a Hundred, of a Thousand, or of ten Thousand, or indeed of an hundred Thousand, &c.

2. That it is not to be believed that our great Redeemer and Advocate at the Right Hand of his Father, does Intercede but for one of a hundred Thousand of all Mankind.

These are such things as would make any Mans Ears to tingle that should hear them. But for you, you make nothing of them, and their Solution with you is, as the rest are, very easie. Cer­tainly were it not that you were too much doting upon your ge­neral Damnation (a word peculiar to your own fancy, for I be­lieve it was never used by any in the World before you, neither was it an unhappy Eslip of your Pen or Spirit which came from you unawares, for you repeat it again and again in your pernicious Pamphlet, as if you would that the world should take special no­tice of it) were it not, I say, that you had been too precipitant in running on upon that foot of Account, you would with earnest Prayer have besought God to guide you with his good Spirit that you might not err in this weighty Point (which Prayer, it is much to be doubted, you have neglected, because you have erred in the matter most grosly.) Yea and now when you may, if you will, perceive, that your Foundation on the Holy Scripture is mislaid, and that all the Batteries which you make from thence will Re­coil upon your self with shame and sorrow, you should do your utmost Endeavour to Retract your uncharitable Aspersions, and to find out some other sense of those places of sacred Writ, which hitherto have been, by you and others, but ill understood and worse Interpreted, as your own words are in another Case.

Saint Austin I am sure gave this Advise, Lib. 2. Cap. 3. De Cons. Evang. where treating of some difficulties in the Evang. Genealogies, hath these words, Hoc facile posset occurrere Homini Religioso, qui quodlibet aliud quaerendum potius judicaret quàm Evan­gelistam crederet esse mentitum, i. e. to a man truly Religious this Consideration would easily offer it self, that it would become him to judge that some other sense then yet appears, should be inqui­red out, rather than to doubt that a Quill of the Holy Dove should drop the least spot of Error in the written Oracles of Heaven. And rather, say I, than to wrest them to a sinister Sense, disa­greeing from the whole Current of the Gospel, as you have done with those Texts mentioned often by you for the Confirmation of your Opinion, viz. Mat. 7.14. Strait is the Gate, and narrow is [Page 39]the Way which leadeth to Life, and few there be that find it. And Luke 12.32. Fear not little Flock, it is your Fathers good Pleasure to give you the Kingdom, and Mat. 20.16. Many are called, but few are chosen. So Mat. 22.14. To shew you your Error in these, it is needless here, having said enough of it already in my Antidote set forth against you, which hath been sufficient, in the Judgment of Rational Men, to expel the Poison of your corrupt Doctrine.

Reflector.

They that hold the Opinion of the small number that shall be saved, al­ledge the Rigour of the Examination at the day of Judgment, and the words of St. Paul in the 2 Cor. c. 5. v. 10. For we must all ap­pear before the Judgment-Seat of Christ, that every one may receive the things done in his Body, according to that he hath done whether it be good or bad, &c.

Answer.

[Those who hold it] And are not you one of them that hold it? Nay do you not in Rigor surpass all men that ever held it by un­charitable Judging and Condemning? your confident boldness therein will appear more in the Sequel of this Discourse.

But to our present Business. First I do not like your uncouth word here, Rigor, as you use it. A more Reverend Term might in this Case have easily been thought upon by you, and more pro­per for your purpose, but that your rigid Spirit would have an un­seasonable Vent according to its Humor whether with Sense, or without, you cared not.

There shall (it's true) be a strickt and severe Examination at that day of all the whole Race of Mankind, all their Thoughts, Words and Works shall be made manifest and placed in order before them. Gods Law-Book which may be called his Doomsday-Book, whe­ther it be the Law of Works for such as are in a Reprobate Con­dition, or the Law of Faith, for such as are the Elect of God, shall then likewise be opened; By both which the sin of the World shall be set out in its Colours, I mean as the Apostle, It shall be made exceeding sinful ( for by the Law is the knowledge of sin, Rom. 3.20.)

All this and whatever else you Mr. Reflector can be able to add warrantably from the written word of God concerning that most exact scrutiny and search that shall then be into the Hearts and Lives [Page 40]of all Mankind I do readily consent unto, for it will be the day of the Lords Vengeance upon all his Enemies who lived and died in their Malice against him, and knowing the terror of the Lord, we should all be perswaded in this our day to know the things that belong unto our Peace, before they be hidden from our Eyes.

But after all he granted which you can well Imagine what will be the result of this Righteous Examination? Will a general Damnation follow upon it? Yes must you say (for so you have said) though most impiously, else your arguing comes to nothing. As for your alienating the matter in the twenty fourth Page of your Book, it is not a retracting of your bold Censure: You say in­deed, the Apostle did by the Consideration of the Terror of the Lord perswade men to fly to Jesus Christ, but what's this to your opinion of the general Damnation? That you hold still in worse terms (as may be seen in the following parts of your Discourse) than any of your Fraternity (for ought I know) ever did before you, and such as cannot enter into the Heart of Man to conceive, which is not void of all Humanity.

I will therefore here tell you what, I believe, will be the sequel of this great Judgment and Scrutiny; I do not say it shall be for your Condemnation or mine, because I hope and pray that both you and I shall before we die, repent us of our sins, you of your misjudging the World, and I of my misjudging you (if I have of­fended therein) and of my many other failings, wherein I am too sure I have very much offended; But this I say that when the hor­rible Ugliness of sin shall then be discovered, an Amazement shall generally seize upon men for their folly in committing it, insomuch that those who have been tryed by the Law of Works, and are found guilty of the Violation of that Law (as all unbelievers and impenitent Persons shall be) will say to the Mountains and Rocks fall on us, and hide us from the face of him that sits upon the Throne, and from the Wrath of the Lamb, for the great day of his Wrath is come, and who shall be able to stand: But others that have been tryed by the Law of Faith, and have thereupon found their Judge to be their Advocate, as I believe a great multitude (not one alone amongst many Millions) but a great multitude, Rev. 7.9. which no man can number, of all Nations, and Kindred and People, and Tongues, i. e. The major part of Mankind, shall find him to be, they shall then lay aside their Amazements at their former Folly; and with loud Ac­clamations Chant out their Hallelujahs, ascribing Blessing and Ho­nour, and Glory, and Power unto him that sitteth upon the [Page 41]Throne, and unto the Lamb, for ever and ever.

These undoubtedly are some of the immediate Consequents that will follow upon the Righteous Judgment of that great Day: Some I say, for I do not take upon me to determine of all, but only what concerns our present purpose, viz. the beginning of ever­lasting Sorrows to all the Reprobate, and the beginning of ever­lasting Happiness to all the Elect People of God.

I know there will follow the Justification of the Judge himself, for it is called Rom. 2.5. The day of the Revelation of the Righteous Judgment of God, which may be taken not only in an active Sense but in a passive, which will signifie that which is written, he will be justified in all his sayings, and be clear, (saith the Prophet) o­vercome (saith the Apostle) when he is judged, meaning all mouths shall be then stopped which have been apt to cavil against him, and be forced even against themselves to confess, the Judgment of God is according to Truth. But to return to our purpose.

You'll say, how shall they that have lived all their days in unbe­lief and the hardness of their Hearts, (as the greatest part of Mankind made up of those that are without, alienated from the Life of God, and those that are within, living under the Light of Gods Word, yet have been Ignorant and Prophane) how shall they be able to stand with any Confidence in the Judgment at the last Day?

Hereto I have already also given an Answer in my Antidote, to which I remit you. But because you object so much that terrible threatning (as you call it) of the Apostle 2 Cor. 5.10. I will tell you the right meaning of those words, after I have first shewed you your weakness in the Construction that you make of them. You will now, you say pag. 24. speak a word for the Comfort of Re­penting Sinners that examining their Lives, and squaring it (you should say them) according to that terrible Threatning in 2 Cor. 5.10. which frightens them in such a manner as to take from them all hopes of finding Pardon and Grace at the last day; It is, say you (but the diligent Reader will easily see your Incoherence here) it is, if those words of St. Paul were to be understood according to the Letter, that there should not be one saved, no not Moses, Caleb, Jo­shua, David, Daniel, St. Peter and St. Paul.

Strange! But it is no novelty with you to mis-interpret Scrip­ture. Know therefore those words are to be (and God forbid but they should be) understood according to the Letter, for there is as much Comfort arising from them to Penitent Sinners, as you can gather Terror to the Impenitent (as is evidently to be seen) the [Page 42]Inference therefore that you bring from thence is utterly false, viz. that if so, there should not one be saved, not Moses, Caleb, Joshuah, &c.

You say further St. Paul would contradict himself when he makes mans Righteousness to consist in the Remission of Sins. But I be­lieve you do wrong to St. Paul in putting this upon him, and con­sequently to the holy Ghost, can you tell where the Apostle saith Mans Righteousness consists in the Remission of sins? Have you thus learned Christ? Alas man, there is as much difference between these two, as there is between Habitus and Privatio; It was the Death of Christ that brought on Remission of sins, and it was the Resurrection of Christ that was the efficient of our Righteous­ness. This doubtless is the Apostles Doctrine uti patet Rom. 4. 25. He was delivered for our Offences to take them away, and was raised again for our Justification, to make us Righteous.

But you say, St. Paul in the following verse makes it plain e­nough to be understood, that he only used that way of speech to give Terror, and to perswade men to fly to Jesus Christ, &c. Here I must tell you Mr. Reflector by the way you have so delight­ed to act the part of a Boanerges (though your thundring Sounds in the Ears of wise Men, but as the discharge of a Pot-Gun) that it is a hard matter for you to be a right Barnabas, as appeareth here by your words which you intended for Comfort.

For will not the poor desponding Sinner be ready hereupon to reply unto you, is this your Comfort, to tell me the Apostle used that way of speech only to give Terror? Alas this needed not, I find it to be true by sad experience upon my Soul and Conscience, but I find not here that he doth perswade me (as you say) to fly to Jesus Christ. That which he saith in the next words is only to shew how necessary it is for Ministers, if they have any true fear of God in them, to be diligent in the performance of their Duty by perswading men to prepare themselves for that dreadful Judg­ment. But this reflecteth not upon me for my Comfort.

In fine, it is true what you say, Jesus Christ is our Righteous­ness, even of the very worst of Sinners, say I how deeply soever they have been drencht in sin, provided that they Repent and Be­lieve, their sins shall not be imputed to them, being already im­puted to Christ. But it is not true that by his Righteousness our sins are pardoned, rather you should say our Persons are justified thereby, as for sins they are pardoned by the satisfaction which Christ made to the justice of God through the Blood of the Cross, for by his stripes are we healed saith the Prophet, Es. 53.5. and thus [Page 43]saith the Apostle, he was made sin for us (having born our sins in his own Body on the Tree) that is now made a Sacrifice for sin, and when sin is thus done away, then is Jesus Christ become our Righ­teousness, for so it follows that we might be made the Righteous­ness of God in him.

Thus you see Mr. Reflector how unhappy you have been in ex­pounding the Scripture: Doubtless you are an Interpreter one of a Thousand, but it is the wrong way, for there are but few, I hope, that will be so bold with Gods holy Word as you are, in rendring the Sense of it according to vain Fancy, as you have done.

But what then, you'll say, is the right meaning of those words? I answer, the Context will plainly declare it: Some there were it seems to me, that would be cavilling against the Apostle, as if he Commended himself too often unto them to whom he wrote, need­ing their approbation of him and his Ministery. This Exception he was willing here to remove, We, saith he, perswade men (not upon such a low account as you imagine, to curry Favour with you, but) First because we know, we must appear, as well as others, before the Righteous Judge at the last Day, and that will prove a woful day unto us if we preach not the Gospel to you. 2. We appeal to God and your Consciences to judge of our Fidelity in the discharge of our Duty (to the same purpose in the following words of the 11th. verse) and this in short I humbly conceive to be the Reason why the Apostle makes mention here of the Terror of the Lord with a direct Reflection we see upon himself, I am not ig­norant there are other Reasons rendred, but this I may be confi­dent is one.

As for your words whereby you make such a pudder, viz. of the startling and thundring thereby upon others, which you call Terrors (though the Apostle doth not so) that is to be taken obliquely not as the chief thing that he intended, [...]. albeit there be Terror enough in them to drive us all to Repentance.

I shall now (for it is high time) shut up this Reflection with an Allusion to that which the Prophet writeth of the Church of old concerning her deliverance from the Assyrian, Is. 33.22. The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us; Every word is Emphatical, and may well be applied to our present purpose.

The Lord is our Judge; To him it is (may all poor Sinners say, to whom God may be pleased to grant Repentance unto Life throughout the World) to him it is that we stand or fall. A small thing [Page 44]it is (Mr. Reflector) that we should be judged by you, or of mans Judgment, the Lord who is our true Friend and Elder Brother is our Judge, and he will certainly take care of us that we shall not perish. It is true, a Judge must not be partial, he must give Sen­tence according to Law, otherwise he is not a Righteous Judge, well, let it be so. But

The Lord is our Law-giver, our Statute-maker, he hath the Law in his own Breast, he can mitigate it as he pleaseth, yea he can retract it, and bring in another Law in its stead more favou­rable to us; the Law of Moses with the Curse annexed to it shall not be the Rule of this Judgment to us, but the Christian Law, which is the Law of Faith. But what can a Law-giver do if he have not Power? there have been, we know, Law-givers in this World, such as Numa Pompilius, Solon, Lycurgus, Osiris, Zamolxis, and others, that have found their Laws to be of no force, for want of Power to establish them, the Law of the Sword utterly broke asunder the Sword of their Law. But

The Lord is our King, he it is that beareth the Sword, and he beareth it not in vain, is able to maintain his Law against all ad­verse Power and to overcome when he is judged, yea and able to de­fend all those that will at any time, upon the least intimation of his will, be subject unto him. For so it followeth,

He will save us; us a rebellious a stiff-necked and idolatrous Peo­ple, he will save us, he is sui juris, his will is his Law, his Power is Absolute and Arbitrary, the Power that he manageth in this kind is for the good of his Redeemed, not for their Destruction: It is not said, as you say, he will damn us all, that were in our Sense Tyrannical, but, he will save us. Salvation is his peculiar Pre­rogative, the richest Jewel in his Diadem, this was the Song of the Prophets of old, David sang it when he fled from Absalom, Jon. 2. Salvation belongeth to the Lord, Psal. 3.8. the Prophet Jonas lang it in the Belly of Hell, Salvation is the Lords: It was the Song of the Apostles, the Grace of God bringeth Salvation, Christ is the Captain of our Salvation, the Author of Eternal Salvation, and it is the Song of Heaven, Sal­vation to the Lord, Rev. 7.

It is indeed (as an excellent Writer saith of it) the Argument of both the Testaments, the Staff and Supportation of Heaven and Earth, they would both sink, and all their joints be severed, if the Salvation of the Lord were not, the Birds in the Air sing no other Note, the Beasts in the Field give no other Voice, than Salus Jo­hova, Salvation is the Lords: He will save us, us sinners of the Gen­tiles, [Page 45]in what dark Corners of the Earth soever we lie hid, us sin­ners in the visible Church of what sort soever we be though the most heinous, the most Obdurate, the most desperate Sinners in the World, whom the Devil hath carried Captive after him at his Will, yet if we will believe, though it be at the very last Exhala­tion of the Spirit, he will save us.

And even your Oracle Mr, Baxter hath, by your own Confession here, pag. 24. in effect said so much (of whom it will become you to learn more Moderation in your judgment concerning this matter) even he, you say, hath said, that Gods Mercies are offered to us in such a manner, that nothing is required of us but that we should accept them (meaning surely, that we should believe) without any thoughts of our own so much unworthiness to hinder us, and keep us from it; that as his Promises are of Grace and Mercy, so likewise are they rich and great; that in truth they are made to those that believe, but also that Faith is a Gift of God, that he gives it as liberally, as he grants the Pardon of Sinners.

The Refultancy of the whole matter is this, he that is our God is the God of Salvation, he will save us from our sins, he will save us from the Wrath to come, he will save us from the World, he will save us from our selves, he will save us from the Devil, for he is the God of Salvations (so is the word of the Prophet rendred) whereas if your word of a general. Damnation should stand, you would make him (a word not to be spoken without great Horror and Blasphemy) the God of Damnation: If all the Devils in Hell should Conspire together to put a dishonour upon the God of Hea­ven, could they imagine a greater?

Hitherto (Mr. Reflector) I have shewed you the weakness of your Collections from Scripture, those I mean which you have heaped together in the 5. and 6. Pages of your Book with the Corollary to the last of them in the 24. Page.

I should now say somewhat to the Types which you have fanci­ed to relate to the number of the Elect and Reprobate, as the drown­ing all the World, except eight Persons at the universal Deluge, and the Land of Canaan, and the small number that entred into it, in comparison of those that did not, the Division of the Kingdom of Israel into two Parties, the Survey that you make of the whole World, &c.

But because I judge it more methodical to join your other Re­flections from Scripture which you have in the 22. Pag. with those before-mentioned, I shall rather reflect upon them, and upon the Preface set before them, wherein I shall take the same course [Page 46]with you, as I have taken before. And thus you begin Pag. 21.

Reflector.

I would refer my self to the Judgment of any sober considering Person, what a vast and almost an infinite proportion in number one should find, if from Adams days down to ours, there should be a Comparison made of the summ Total of the Elect with that of those who are not Elect­ed: I believe that this proportion would be of one Person saved to a Million that is not, that is to say, that there is a Million of Repro­bates to one that shall be chosen, so as to be saved. Which is a dread­ful thing to think on, that the Lord Jesus Christ came only into the World to save one Man among an hundred Thousand, or rather a Mil­lion: 'Tis an Abysse that neither can nor ought to be sounded, &c.

Answer.

First you say, you would refer your self. It is well that you will at length speak plain English, and not fob us off with them and they, as you did before to make us believe you were not con­cern'd in the point. But you would refer your self, as much as to say, you would appeal to the judgment of any sober considering Person, as if you thought that any such would give judgment in your behalf, but what sober man is there in the World who doth not rather abhor your Opinion (I am sure I have discourst several a­bout it, who do much condemn you) and look upon you, as the most daring man that ever set Pen to Paper? The holy Scripture tells us that God hath appointed a day wherein he will judge the World by that man whom he hath ordained, &c.

But is Mounsieur Lewis du Moulin become that man? stay, I be­seech you, till you be raised up from the Dead, for before that time we can have no assurance from Heaven that you shall be the Man. In the mean while talk no more so proudly of the summ Total of the Elect, so as to compare it with those whom you in your hasty pre-judging Spirit will not (forsooth) allow to be elected, which will certainly be accounted an Affront put upon the righteous Judge, yea and a charge upon him with want both of Faithfulness and wis­dom if he should not give sentence according to that total Summ which you have taken pains to cast up.

You consider not (poor Worm) from whom it is that you refer your self or make your appeal. You must therefore know, is is [Page 47]from Almighty God who hath determined this Case, before the World was, and hath kept it as a secret in his Power, far out of your reach, and it is from our Lord Jesus Christ, as if you Question'd the value of that Satisfaction which he hath given for the sin of the World, if so, how can you look to be interessed in it?

You say next that you believe this proportion (upon such inqui­ry) would be of one Person saved to a Million that is not, that is to say, there is a Million of Reprobates to one that shall be chosen, so as to be saved.

Upon what Foundation, I pray, do you build your Faith? It is not upon the Foundation of the Apostles and Prophets, &c. But meerly upon the Quicksands of your Imagination, and upon your shallow Observations that you make of the World in the several A­ges of it. What you imagine in this case is not material, and as for your surveying the World to spend your Censure upon men, as you do, who was it that did put you into that Office? though you look upon the face of the whole World during some thousands of years (as your words are,) yea and shound visit all the Families, (as you say) and all private Persons, but cannot find the truth of Re­ligion, nor the Power of Godliness in them, may you therefore take upon you so precisely to determine of their final Estate? That is, without doubt, to be reserved to the judgment of the great day. For what think you, can this grent Mystery of Mans Salvation be perfectly known by Observation, and their eternal Election point­ed out to the view of the World, so that we may say (as a great many Phantasticks do say) Loe here is a Saint, and loe there is a Saint? Hath not our Lord himself told us Luk. 17.20. The King­dom of God cometh not with Observation, that is, neither at his Appear­ance in the last day, nor at his Appearance in the Hearts of Men by his good Spirit in this day of Grace and Salvation, so as to be out­wardly discerned,

Or can this Mystery be comprehended by the discourse of Reason, when the Scripture (as I have proved) is silent in it, viz. with a re­ference to particular numbers, wherein nevertheless you take up­on you to be very positive? affirming that there is a Million of Re­probates to one chosen to Salvation. A dreadful thing it is, you say, to think upon, and I say again, it is a horrid Blasphemy to speak it, which you are not afraid to write, viz. that the Lord Jesus Christ came only into the World, to save one Man among a hundred Thousand, or rather a Million. And though you say, it is an Abysse that neither can nor ought to be sounded yet will you dare to be diving into it, though you venture your Salvation upon it. [Page 48]The Lord give you Grace to Repent of this your Boldness be­times, before it be too late.

Reflector.

If one durst to proceed upon this Subject father than I have done, and well weigh the words of St. Paul Act. 14.16. That God in times past suffered all Nations to walk in their own ways: that is to say, he left them to perish in them, one might find that the proportion of the number of the Reprobate to that of the Elect, before the Advent of Jesus Christ, and before the Preaching of St. Peter had convented three thousand men, Is not the number, neither of a thousand nor of a Million, but of Millions of Millions, to one Person that is saved.

Answer.

Whereas you say if one durst to proceed upon this Subject far­ther than you have done, It seems thereby you doubt no man durst do so, and well you might; For I believe, no man, who hath had any knowledge in the Mystery of Salvation, would (if not out of fear of Gods Displeasure, yet for Humanities sake) proceed so far in it, as you have done. The words of St. Paul which you quote out of Acts 14.16. will not infer such a damnable Conclusion, as you have brought from them, if they be well weighed, as you should have done them; For first, albeit the Nations of old were sufferd to walk in their own ways, i. e. without that clear Light to guide them, which now shineth in the time of the Gospel, yet doth it not follow that God so left them that they all might perish therein, that's a stretch of your own, and a false gloss that you put upon Gods Providence in his Government of the World.

2. What were those ways which they walked in? There is no necessity to Interpret them the ways of sin, unless it be of their I­dolatry: For there is no Question, but in many of those Nations, if not in all of them, there were allways some leading men, who were just, temperate, meek, innocent in their Lives, who did in­fuse Principles of Virtue into the minds of the common sort, with­out which they could not well live comfortably together; And I could name you some Divines of our Church in former times, E­minent for Holiness and Learning who have to this purpose writ­ten of those Nations. Thus saith one, Precepts of moral Con­versation have been among Heathens as soundly delivered, and some as strictly observed, as if Moses had taught and lived amongst [Page 49]them: Reprehensions likewise of all sorts of Vices, and Com­mendations of their contrary Virtues they have both wisely con­ceived, faithfully proved, and earnestly perswaded, and although they were ignorant of the Joys of Heaven, and the Torments of Hell, yet in their Gentile Learning they saw Reason sufficient that the Embracers of these contrary Qualities should be contrary-wise Recompensed.

Certainly (saith another) the Civil Virtuous Courses, and Com­mendable Actions of many Famous Renowned Pagans, such as Fa­britius, Aristides, and the like were not mala in se, nor Sins, Depra­vations, or evil Acts in themselves, but good, as the Pearl is bred in the Sea, in a Shell-Fish, materially Water, but of Heavenly or Aereal Dew, and in Value and Accompt, for the Clearness, Smoothness or whatsoever condition it hath, rather resembleth and referreth unto Heaven, than to the Sea: So some Men Naturalists in the Sea of this World, have bred, nourished, fomented in them, by sweet Influx of Gods general Grace and Providence, those com­mendable Qualities and correspondent Actions, which in themselves simply are accepted of by God, do not displease him, are rewarded by him.

Notwithstanding all this thus far I consent unto you, if these excellent Moralities of the Heathens be not at some time or o­ther cloathed either with an implicite or explicite Faith in Christ (as who knoweth but that they may?) That being the Formality and Life of every work truly and Essentially Good, they are not so accepted of, as to be rewarded with Salvation and Eternal Life. For however they be specious among us here on Earth, it is the Image and Superscription of Christ upon them that makes them Current in Hea­ven. But seeing the Work of Faith whereby Christ comes to dwell in the Hearts of men may be secretly and suddenly wrought in them without the use of ordinary means, as appeareth by Examples out of Scripture, it may, and seeing it may be said of the People of those Nations of old that were suffered to walk in their own ways, that they were not far from the Kingdom of God, such of them, I mean, of whom History reports that they did excell in good Works, why should you pronounce upon them so hard a Sentence as to say, God left them to perish in their Sins? Why indeed? but only be­cause you are still for perishing, perishing upon the least occasion that you can meet with, and to make sure of your general Dam­nation that it may fall upon your Millions of Millions, for so you now mouth it out, in comparison of one that shall be saved.

The Opinion of Justin Martyr (whom you asperse from your [Page 50]Scotch Author) of the Heathens partaking of [...] (the Evan­gelists word of Christ) would have been more tolerable: The virtuous Qualities, saith he, and commendable Endowments of Heathens living after [...] were Christian Ornaments and Cog­nisances of that House: For true Virtue is Christianity, That Con­tinence, Temporance, Justice and Honesty, and the rest, they had by a Participation of that [...], which originally is from Christ, and which eminently and properly, though not by them understood, is Christ. Thus he; This without doubt soundeth better than your uncharitable judging. So likewise doth the Opinion of Clemens Alexandrinus (for whom you have some Favor) shew by his words (which I could relate if need were) what he thought of the Salva­tion of the Heathen, before Christ's Incarnation.

You might have added to these Epiphanius and St. Chrysostome who were as much of the same opinion as the former. These all do clearly speak of the ways that Heathens walked in before Christ came; And their words in this Case, which I could reckon up un­to you, (but that for Brevities sake I omit them) are rather to be taken for Sound and Orthodox than yours which tend so directly to Destruction.

Reflector.

One might find that in the Posterity of Abraham, which God had cho­sen out of the general Damnation to be his Elect People, and his pecu­liar Treasure, there were scarce of five hundred or a Thousand Israe­lites one that was Elected, faithful, and in whom there was no Guile.

Answer.

Having driven the Heathen into Hell you now go on to spend your Censure upon the Israel of God, whom you say God had cho­sen out of the general Damnation to be his Elect People, &c. with whom you deal as cruelly as you dealt with the former, affirming that scarce one of five Hundred or a Thousand of them was Elect­ed, &c.

And is not this also a bold Aspersion? Doth the Holy Ghost in Scripture set so high a Value upon that People, as to account them Gods peculiar Treasure (as you your self call them) his first Born, his Portion, his Inheritance, a holy Nation, with many other Ti­tles of singular Favor and Honor that are given them, not only when he first took them to be his People, but after they had Re­belled [Page 51]against him, solemnly protesting unto them that though he would make a full end of all Nations whither they were scatter­ed, yet he would not make a full end of them? And doth not this people to this very day continue in the World to prove Gods Promise in this kind to be true? And will you thus judge and con­demn them all to Hell except one in a Thousand?

'Tis true (you may say, as the whole World will say) they were a stubborn and stiff-necked People; and you may say that God hath for a time quite forsaken them; But to speak of them at the rate as you do, with a Reference to Gods Eternal Election, what's this but Intrude your self most presumptuously into the Secret of Gods Pavillion? Nor do you, it seems, thereby think it any Robbery to be equal with God, in that you take upon you to search and know the Hearts of Men, when you say there was scarce one among a Thousand of the Posterity of Abraham that was Faithful, and in whom there was no Guile. If these things be not to deprive God of his Honour, I know not what is. And if they be not a hin­derance to that happy Restauration of the Jews which is expect­ed by us, let the World judge. But you go on Mr. Reflector, to add greater Abominations, for thus you write.

Reflector.

I dare not make any further Advance in this matter, for fear lest I may be deceived in the Calculation, not in having made the number of the Reprobate too great, but because I have not made it great enough.

Answer.

You have already advanc'd notably against the Mercies of God, and the Merits of our Redeemer Jesus Christ But now you say, you dare not make any farther advance in this matter. It is a good hearing that you are come to the end of your march. Alas man, what is it that frights you, that you are put to this Nonplus? Hath the Captain of your general Damnation met you, that you are in some danger to be hurried away by the Millions of Millions that you have listed under his Power? Or do you begin to Repent you of your daring in that you have done? I would it were so for the Truths sake, and for the Churches sake, and for your own Souls sake: No, but it is for fear, you say, that you have been deceived in the Calcula­tion, as doubtless you have been, and it were good for you to learn a better Art of Arithmetick in this Point, than hitherto you have learned.

But you are so far from that, that you fear you have not made the number of the Reprobate great enough. What, will not Millions of Millions satisfie your cruel Mind? This is indeed somewhat to your purpose of a general Damnation; and what doth it signifie, but that you are ambitious to be the prime Feweller to the Prince of Darkness, to fill up his Tophet by throwing all the whole Race of Mankind into Hell-fire. Insomuch that he may now save himself the labour of walking about, seeking whom he may devour, for thou O merciless man, hast done his work for him. But what is it that hath put you upon this divellish Design? Some great matter will be expected from you.

As for all the observations which you or any man else have made of the State and Condition of the World from the Days of Adam down to these Days, all your scrutiny into the over-spreading I­dolatry, and sinful Course of mens Lives in the several Ages of it, all of them I say, are in this case not worth a Rush; Yea all your Typical Prefigurations, which you here in your Pamphlet have fan­cied of the judgment to come, are of no Value; For if the time when this Judgment shall be, is unknown to all the Angels of Hea­ven, much less can the number of Gods Elect, taking it but com­paratively as you do, be known to you (poor man) or any other whatsoever, neither can there be, without a daring desperate Presumption, any scrutiny made into it, so as to derogate from the Merits of our Merciful and Faithful high Priest Jesus Christ.

What then is it that you will pretend unto, which hath put you upon this pragmatical busying your self in that which is so much a­bove your reach? You say you have your Warrant from Scripture-Evidence; For thus you write (meaning that this your determination must pass for current.)

Reflector.

Especially after all the Reflections I might make thereupon, as are these.

First God saith by his Prophet Jeremiah, chap 3. v. 14. That he will take but one of a City, and two of a Family or Tribe, to bring them to Zion.

2. Of a hundred Sheep, he will leave ninety and nine of them to their wandrings.

3. Jesus Christ took a long Journey to the City of Samaria, which was called Sychar, to Signalize the Conversion of one poor Samaritan Woman Joh. 4.4. usque ad 27.

4. Presupposing that the Children of Israel were as great in num­ber as the Sand on the Sea-shore, yet but a Remnant of them shall be saved, [...], Rom. 9.27. Is. 10.22, 23.

5. The Lord had but very few names in Sardis, Rev. 3.4.

6. Of the ten Lepers that were healed, there was but one that re­turned to give glory to God, Luk. 17.

7. In truth there is incomparably a far greater number of commen Stones and Pebbles than there is of Diamonds, Saphirs and Pearls, and yet Je­sus Christ doth only make use of these in the Building and Structure of his House.

8. Few persons find the way that leads to the Kingdom of Heaven, and Life Everlasting, strait is the Gate and narrow is the Way that leads thereunto, and few there that be find it.

Answer.

These (Mounsieur) are your Triarii, else you would not have ushered them in with such a terrifying Preface, nor made them your last Reserve, ordering them in Rank and File so Paragraphically, (not like your former which were huddled up altogether in a heap) that so the more notice might be taken of them.

And now let all men that have any understanding in the holy Scripture give their opinion of this Reflector; Would any one but a Fool or a Madman lay so great a weight upon so sandy a Foundation, as this Octonary of Reflections seems even at first fight to be, and which, upon a serious perusal of them, cannot but be construed a mi­serable wresting of the Holy Oracles of God? Let us consider them here severally each one by it self, and in such words, as you render them.

First God saith by his Prophet Jeremiah Chap. 3. v. 14. That he will take but one of a City, and two of a Family, or Tribe, to bring them to Zion.

Here I must mind you by the way, that as you render the Sense of the Prophets words to another parpose than the Spirit of God intended them, so you word it otherwise than God spake it. God doth not say, he will take but one of a City, and two of a Family, &c. (your word (But) whereby you would hook in your sinister Opini­on, will prove a Butt for Gods Anger against you) but thus saith God, I will take you, one of a City, and two of a Family, that is (not as you would have it, of a Tribe, but) of a Country or Nation, (for so the word Family is in Scripture sometimes used and must be so here) the true sense whereof is this; Gods calls upon his People [Page 54] Israel when they had forsaken him to return unto him, and to en­courage them, speaks words of Comfort and Kindness, uti pater ver. 12. Return thou back-sliding Israel, and I will not cause mine An­ger to fall upon you, for I am merciful, &c. Turn O back-sliding Chil­dren, for I am married unto you, and I will take you one of a City, &c. o [...] as it is Is. 27.12. one by one, q. d. Seeing I am joyned to you all in such a Contract, I will pick out and gather you all out of the se­veral places and Countries into which you have been dispersed, that though there should be but some one only of you in a City, or some two only in a whole Country, yet they should not be neg­lected, but should be culled out; or as the Lord speaks by the Pro­phet Amos, Am. 9.9. I will sift the house of Israel among all Nations, like as Corn is sifted in a Sieve, yet shall not the least Grain fall upon the Earth, or, be lost, and I will bring you to Sion, or joyn you to my Church, whereof Sion is a Type, that so all Israel may be saved, Rom. 11.26.

This being the genuine Sense of the place, how can it, with a­ny serenity of Conscience be wrested to that, to which you apply it? If it be said, it is so interpreted by way of Allusion, I grant, by a Collusion it is; neither do Similitudes all men know, prove any thing at all Argumentativè, only Rhetoricè, they may be of some use some times, but not in this place.

Secondly, Of a hundred Sheep God will leave ninety and nine of them to their wandrings, Mat. 18.12.

Rather he will leave them in a sure and safe Fold, or in a good Pa­sture. God commits his People, that is his Flock to his Pastors which he hath set in his Church, that they may be fed, so the charge was given to Peter, feed my Sheep, feed my Lambs. He doth not then leave them to their wandring, if so, he would have no great cause to rejoyce when he returns home with his stray sheep upon his Shoulders, sweating under his Burthen, where he seeth that during his Absence, all his flock are gone astray.

Thirdly, Jesus Christ took a long Journey to the City of Samaria, which was called Sychar to Signalize the Conversion of one poor Samaritan Woman, Joh. 4.4. to 27.

A long Journey you call it: It was a Journey that he had been acquainted with before, for this is not the first time that he came into those parts, and he came you say to Signalize (a word of your Countrey (possibly) or of your own coyning) the Conversion of one poor Samaritan Woman. Whereas it appeareth not by all the Dis­course that passed between him and the Woman, nor by the Report that she made of him to the men of Sychar that she was such a Con­vert, [Page 55]as you imagine; And if it were so, she was not the only Convert in that City, for it is said v. 4.1. that many believed, because of his own words, and the confession that they made of him was much more signal, than any thing we read of the Woman, how then did he come thither to convert that one Woman?

But let all be granted that you say of this matter, what is it to your purpose? eve just nothing, it will signifie rather against you, that he went thither to open the Treasures of Mercy and Grace to the poor despised Samaritans. Is this your Reflection then of any value?

4. Presupposing that the Children of Israel were as great in number as the Sand on the Sea-shore, yet but a Remnant of them shall be saved, [...], Rom. 9.27.

[Presupposing] and why so? Was not the same Promise made to Abraham Gen. 22.17. Totidem verbis? and repeated again by the Apostle Heb. 11.12? Why then should any man speak doubt­fully in this Point? I confess, it is a proverbial form of Speech used commonly to signifie an innumerable Multitude, Judg. 7.12. Is. 48.19. but is it not clear hereby, that when any thing is men­tioned in Scripture that may tend to the enlarging of Gods Mercy towards the World, it is by you but lightly regarded, (as it hath been noted before) whereas any thing that may but seemingly ad­vance your general Damnation that must be stretched to the ut­termost? So here an innumerable multitude that may signifie the Elect of God (in some sense) is ushered in with a doubtful presup­posing, as if the thing were uncertain.

Well, but this being so, what will follow thereupon? Nothing at all to serve the present Turn; for can any man infer from hence directly that not above one in a Million shall be saved eter­nally?

Admit that the Remnant of the Israelites who were delivered from the Sword of the Assyrian (which is the proper meaning of the Prophet in that place) were a Type of Gods Elect among that People to be saved by Christ (as some imagine) what's this to all the Elect of God all the World over? Yea and when the whole Nation of the Jewes is restored again to their former Glory (as there is no doubt but they shall be) it may as well be concluded to be a Type of universal Redemption, (which the Arminians will be ready to catch at, so that then there shall be no [...] (as your word is) or rather no [...], no Reliquiae, but all the whole Race of Mankind shall be saved, which is an opinion not to be warranted by the word of God.

5. Christ had but very few names in Sardis, Rev. 3.4. Ergo.

A most Incongruous Ergo must this be accounted by all men, but it is of the same kind as the rest are; and therefore there need no more be said unto it, but only to fix a non sequitur upon it, unless we may say, you wrest the Scripture from the right understanding to a Reprobate Sense.

6 Of the ten Lepers that were healed, there was but one that returned to give Glory to God.

From hence if any thing may be gathered in reference to Eter­nal Salvation, it may be said (which nevertheless must not be said) that there shall be a Decimation of all Mankind at the last day, one amongst then to be saved, or rather it may be you would have it there shall be then a Centuriation of Millions of men, that shall then be culled out for Salvation which will amount to your reck­oning, but that you reckon, as we say, without-Book. i.e. without the Records which are laid up in Archivis, far out of your reach.

7. There is incomparably a far greater number of common Stones and Pebbles than there is of Diamonds, Saphirs, and Pearls: And yet Jesus Christ makes use only of such as these in the Building and Structure of his house.

Grant all that you here say, viz. that Jesus Christ makes use on­ly of Precious Stones for the Building of his House, yet what stone is there layd, which is not of his own squaring, framing, polishing, yea of his Creation? And surely, since he will have his house of a large Extent, we may believe he will create materials an­swerable thereto, for Number as well as for Quality: Yea and rather than fail he will take them immediately out of the Quarry of corrupt Nature into his own hands, to fit and smooth them for his purpose: of Pebbles and common stones he can make them A­gates, Saphirs, Carbuncles, and what not?

8. Few Persons find the way that leadeth to the Kingdom of Heaven and Life Everlasting, strait is the Gate and narrow is the Way that leads thereto, and few there be that find it.

This, we may believe, you make the main Pillar of your Build­ing. But this Pillar is already removed, and set in its right place; The removal whereof hath made your whole Building to shake, for when your Scripture-Evidence (so you call it in your Title-Page) hath proved to be invalid, as to your purpose, your & ce­tera that there follows is but as a Spectrum to fright inconsiderate people, or as a single simple Cypher, signifying nothing.

Behold here (good Readers) what strong and nervous Arguments [Page 57]the Reflector hath used to maintain the Doctrine of his general Damnation, and how easily, as he would make us believe they do enervate and weaken all that may be said against it. Who will not now rather think that the man hath been given up to a spi­ritual Blindness, not being able to discern that Truth and Reason, which are so clear against him? contraria juxta se posita magis Illuces­cunt.

The Triarii being thus routed, and the Commander having advanc'd yet farther with a Party of the same Spirit, forcing the holy Scripture to wait upon him in his Salleys against the Gospel of our Saviour; We are now to see whether the other Weapons of his, surreptitiously taken out of that Sacred and Celestial Ar­marium, be well managed by him, and what Edge they carry in them to do him Service, or rather disservice to Christ and his Church. These are they that are produced in the 10th. and 11th. Pages of his Book, where he thus fluttereth.

Reflector.

Of ten Thousand to whom that Holy God-Man Jesus Preached, hardly will you be able to prove, or substantially find any thing to ground your Belief that a hundred of them were Converted, whereof the greatest part thought that Jesus Christ was come into the World, not to establish a spiritual Kingdom in it, made up of Saints and faithful Souls, but to erect an earthly Empire, and to set up Tabernacles in it.

Answer.

First, for the reckoning that is here made of the ten Thousand to whom Christ preached, concerning whom I will not contend, only it may be demanded why such a scant number should be set of them? Was not Christ (as he is called Rom. 15.8.) The Minister of the Circumcision, that is, of the whole Jewish Nation? And did he not Preach to others that were no Jewes? For he was [...], the Messenger of the great Counsel (as the Septuagint Render that written of him, Es. 9.6.) and doth it not hereby appear that the Reflector writes at Random, as his fancy only leads him, without any warrant? for there is not the least tittle in Scripture of the ten Thousand that Christ came to Preach unto.

Neither will I much contend about the term that the Reflector here puts upon our Lord calling him God-Man. Our Lord Jesus [Page 58]Christ is indeed God and Man, but is this term, God-Man, accord­ing to the form of sound. Words? 'Tis true, Christ is often cal­led [...] by Human Writers, but never so in holy Scripture; And though the Greek bears it well enough, yet the Idiom of our Language will not, whereupon we are forced in that case to use a Periphrasis, and to say God and Man. Why then should this Reflector make use of such an uncouth Word when he speaks of our most Holy and Righteous Lord which neither the Scripture nor our Language will allow him? only because as he differs from men that are Rational in his opinion, so he doth, I say again, take up a form of Speech, like the Quakers, differing from all other men.

But though this holy Man of God, or rather this [...] God and Man did Preach and Speak so as never man spake, yet we are told here that hardly shall we be able to prove or substantially find any thing to ground our Belief that a hundred of them were con­verted, &c. What then was there any failing in the Doctrine which he Preached, or in the Spirit wherewith he spake? Far be from us any such Blasphemy. The work which the Father had sent him to do he perfectly fulfilled it: But it was not all to be finished during the time of his Ministration, some things were to be done by him while he was in the state of his Humiliation, and some things after he came into the state of his Exaltation.

The perfect Conversion of sinners from Ignorance to the true Knowledge of the Gospel, and from Unbelief to a full Considence or Assurance of Faith was not (as it is the work of Gods free Grace) to be consummated by Christ until he was Ascended into Heaven, and set at the right Hand of his Father, for then and not before, was the Holy Ghost to be sent for that very end and purpose amongst many other.

Which powerful Act of the Spirit was first Wrought upon the Apostles that they might be instructed more fully to the Kingdom of God. For even they, during the time that they were with Christ, and were Witnesses of what he did and taught, were very defective both in Faith and Life. In faith, about the Death and Resurrecti­on of Christ, and about a temporal Kingdom, which was their Er­ror as it was of the rest of the Jews. In Life, when they were too full of Revenge in drawing the Sword, as Peter, or for cal­ling down fire from Heaven upon the Samaritans, as James and John, Luk 9.54. It was the Spirit after the Resurrection and Glorification of Christ that was to bring all things to their Remembrance what­soever he had said unto them. It was the Spirit which should then [Page 59]lead them into all Truth. It was the Spirit which, after Christ was Glorified, made them clearly to understand the Prophecies which went before of him. Thus it is said, Joh. 12.16. These things un­derstood not his Disciples at the first, but when Christ was Glorified, &c.

It was the Spirit which should adapt and fit them for the great Work of Converting the World, which otherwise they could ne­ver have been able to bring to pass. And as it began thus with the Apostles, so did this Grace extend unto others in the same manner (secundum modum Recipientium) thus testified the Evangelist Joh. 7.39. This spake he of the Spirit which they that believe on him should Re­cieve, for the Holy Ghost was not yet given, because Jesus was not yet Glorified.

These things considered we may see some cause why there were not many Converted by the Preaching of Jesus Christ. Yet can­not a Conclusion be gathered from thence that there were but few then of Gods Elect among that People, unless we will exclude the Apostles, or at least other the Disciples of Christ from eternal Sal­vation, who had also their failings both in Faith and Obedience be­cause the Holy Ghost was not then given.

Reflector.

Jesus Christ saith that his Flock is small, that there are but few Persons that enter into the Kingdom of Heaven, that when he shall come again upon the Earth, be shall not find Faith in it, that all the world shall run after the Beast; That the number of the Elect is very little in compa­rison of those that are called, and consequently that the number of the called is infinitely less than that of those who are not called, and that know not what the Christian Religion is.

Answer.

We had best beware what we say of our Lord Jesus Christ at a­ny time so as to tell the World, Jesus Christ saith, when he hath not spoken it, for fear lest that Rebuke fall upon us which fell upon the Prophets of old, behold I am against you that smooth your Tongues, and say, he saith.

Let these Scriptures be searched which are heaped together, and it will evidently appear they say no such thing as you say of them. First, when Christ calls his Flock little slock, he speaks not of the Elect of God all the World over, as you imagine, that would be con­trary [Page 60]to the Holy Scripture, which in several places speaks of them as of a great multitude: But it is certain he speaks it only of his Apostles who were his peculiar care above all others: as is plain­ly to be seen in my Antidote.

2. Christ never said that there are but sew Persons that enter into the Kingdom of Heaven. But speaking of the narrow Way that leadeth to Life, he saith, sew there be that find it, meaning pro­bably sew there be of the Jewish Nation at that time that were so wise as they should be to find it. Metapha cani­bus investigan­tibus. For so the word [...] signifies, sagaciter depichendo as it is writ­ten at large in the aforesaid Antidote.

3. Christ saith not, as you say, when he shall come again upon the Earth, he shall not find faith in it. The words that you harp up­on in this particular (though jarringly) are those in Luk. 18.8. When the Son of man cometh shall he find Faith on the Earth? And now consider how great a difference there is between your words, and the words of our Saviour. First, he saith not when he shall come again upon the Earth. For the Earth, where is it at that time? St. Peter tells us, the Earth and the Works that are therein shall then be burnt up 2 Pet. 3.10. But his coming shall be in a Cloud with Power and great Glory, Luke 21.27. so say the Evangelists, and the Psalmist saith, he makes the Clouds his Chariot, Psal. 104.3. such a Chariot it was that carried him into Heaven, and such a Chariot it must be, on which he will Ride, when he cometh again, (so the Angels tell the Apostles Act. 1.11.) But that will not be to the Earth, the Wheels of his Chariot will not strike so low, St. Paul who knew better than any man the way to the third H [...]aven and the way back again, he I say sheweth the utmost ex­tent of his Stage which will be at that time, viz. the air, for thus he writeth 1 Th [...]ss. 4.17. Then we which are alive and remain shall be caught up together with the Angels in the Clouds, to meet the Lord in the Air, &c. To speak therefore of Christs coming again upon the Earth what is it, but a Dream? 2. He saith not, as you say, he shall not find faith upon the Earth, but only by way of Interrogation thus, Shall he find Faith, &c? between which sayings there is some difference. But 3. There is a great Error that followeth which hath deceived many, and you among the rest, who have rendred the word of our Saviour here, as if he meant that all the whole Christian Profession should be utterly then Banished out of the World by a general A­postacy and Defection from the Faith; This I say is a great Error that hath gone about the World, and you it seems are willing somewhat to revive it: But this is not the meaning of our Saviour, for then would the Church be quite dissolved, [Page 61]and how then should his Promise be fulfilled, viz. that he would be with his People to the end of the World? Can Christ be with his Church to the end of the World, and yet find no Faith in it at all? You'll say, he means but little saith, or but sew that have faith: and I say he means no such matter, but that it is to be doubted whether he shall find any Faith, mean­ing any Jewith Christians in the Land of Judaea when he comes to Iudge the persecuting Jewes that were in that Land: For so the word [...] is to be understood, Rev. 1.7. viz. for this Land of Judaea, not for all the Earth as it hath been taken (as [...] Tribes of Israel) which word of our Saviour came to pass at that time when Jerusalem was destroyed as it is observed by Eu [...]cbius. The People of the Church in Jerusalem, that is, the Christians there, according to an Ora­cle delivered by Revelation to some honest Men among them, com­manding them to go over Jordan to a City called Pella, did all re­move thither, and left Jerusalem without any Christians in it at their Destruction: Which clearly fulfilled the Prophesie of our Sa­viour, when the Son of man cometh shall he find faith in this Land? that is, the Land of Judaea.

In the next place you lead us to one of St. John's Visions and Re­velations: But neither doth Jesus Christ, nor his Angel, nor his Servant John say as you say that all the World shall run after the Beast. The words in the place that is here fixed upon are in the original [...], which are not to be taken for all the World in your Sense, but for the whole Land or Region where the Ro­man Idolatry was set up. Neither do the following words, viz. [...] signifie a running or wandring after the Beast, but a wondring behind or after it, which implies their great Ve­neration of that Idol-Worship: Which is further exprest by their saying, who is like unto the Beast? who can sight with him, that is, who is able to oppose this Idol-Worship, or resist the Power by which it is upheld? Rev. 13.4. And what Idol-Worship was this, but that which was profest in the Capitol at Rome by the Inhabitants of that City while it was Heathenish? See Dr. Hammond in his Pa­raphrase upon this matter and his Annotations.

This (very probably) is the right sense of the Spirit of God in those words [...]. That Expo­sition of them therefore which you give, and not only you, but some other Expositors that have of late taken upon them to make their Revelations of the Revelation, Mr. Brightman, &c. rendring the said words as you do, viz. that the [Page 62]whole World shall run after the Beast, meaning the Pope and his Idolatrous Worship, cannot be good; much what like unto that which hath been gathered falsely from this Book of the Revelation, viz. that the People are they, that must pull down Antichrist, whilst Kings espouse his cause, than which nothing can be more effectual and direct (saith Dr. Hammond) towards the raising and fomenting of Commotions in the World; which is certainly contrary to the Do­ctrine of the Gospel.

But let me now here demand of all those that have been of your mind, what is all this to your purpose? surely nothing. Yet, if it were so, as you seem to say, that there shall be a general Defecti­on, or falling away to Romish Idolatry, so that all Nations and Peo­ple in the World shall run after the Beast, will it necessarily follow that God from everlasting decreed that not above one in a Mil­lion of Millions shall ever be saved? Cannot a true faith be wrought in the Hearts of Idolatrous People before they depart out of this World? is any thing too hard for God? It is no novelty, for the Spirit of God to work such a Conversion secretly, suddenly, in a way unknown to the World, and to deliver People at the very last moment of their Lives out of the Snare of Satan, as Brands pluckt out of the Burning. And do not you tell us even the very same thing in the 29. Page of your Book that Jesus Christ will save those that have truly Repented, though even at the last Period of their Lives?

Such gracious Acts of Gods infinite Goodness have been done upon those that seemed to be as Castaways in the Eye of the World, and doubtless may be done again. Gods Arm is not shortned, nor his Bow­els less yearning towards his poor Creatures that are ready to perish in their Sins, through the malice of Hell, which hath originally brought them into that wretched Condition. But of these things enough hath been written in the aforesaid Antidote, no need there­fore here to write of them again.

As for that which is here added about the number of the Elect in comparison of those that are called, enough also hath been said thereof in the Antidote aforesaid.

These are the Scripture-Evidences which the Reflector hath pro­duced to maintain the dreadful Doctrine of a general Damnation. All which the wise and pious Reader will now see to be far short of proving that which is so stoutly affirmed in the Title-Page of his Book of Reflections, viz. That not one of a hundred Thousand, (nay probably not one in a Million) from Adam down to our times shall be saved. Or as the said opinion is stretched in the 21th Page [Page 63]of the said Book, viz. the proportion of the number of the Re­probate to that of the Elect, before the Advent of Jesus Christ and before the Preaching of St. Peter had Converted three thou­sand men, is not the number, neither of a Thousand, nor of a Million, but of Millions of Millions to one Person that is sa­ved.

There yet remains one Reflection more which will require some animadversion upon it, that is, the Idea or Character (as the Reflector calleth it) of the Children of God, made by himself in setting a multitude of Marks and Signs upon them, without which, he saith, they cannot be saved, all which he makes the essential and consti­tuent Parts belonging to every true Christian. And from thence he imagined, that his opinion of the general Damnation is con­cluded to be a certain truth, because they are not all to be found in one man amongst a Million.

But festina lentè (as we say) for haste makes waste, are these all, being about thirty of them, to be found together in one man? I believe, without any breach of Charity, they were not all to be found in himself that so compiled them? else he would never have been so uncharitable, nor so unrighteous, as he was, in his passio­nate raging Heats against the Church of England, nor, in accusing several of the most Eminent Champions of the Gospel in it against the Superstitions of Rome, laying to their charge things which they knew not, as that they leaned to Popery, and had made their advan­ces towards Rome, wherein, by his own Confession upon his Death­bed, he thought they were not guilty, wishing that his Soul might be with their Souls whom he had so much and unjustly defamed, but let that go.

This I may say boldly, to glean the holy Scripture, raking to­gether several Duties of Piety, Charity, Righteousness, &c. requi­red in it, and to annex unto them such a terrible Threatning as this, viz. without them there can be no Salvation, this cannot a­gree with the Spirit of the Gospel: Had it been said, without Faith and Repentance no man can be saved, I for my part would rea­dily have subscribed thereto. But as that Legislator had stated the Case, designedly to give some corroboration to his unevangelical Opinion, he seemed to me to be as one sent from Moses with two new Decades of Laws, more dreadful than the Decalogue proclaim­ed on Mount Sinai.

For, as for the Violation of that Decalogue we hear a comforta­ble sound, Jesus Christ the Righteous is the Propitiatory (1 Joh. 2.2.) meaning doubtless that such a Violation shall, upon true Re­pentance [Page 64]pentance, be so hidden by Christ, that it shall never appear in Judg­ment for Condemnation to any that believe (for in those words the Holy Evangelist alludeth to the Mercy-Seat which covered the Ark of the Covenant from the sight of God, (where the Tables of that Law lay) But for the Violation of these Laws which come out of Sion (as being written in the New Testament) there is no Propitiation: for where there is a failing in these, we are told there can be no Salvation.

But let us consider the matter a little better. It were an excel­lent thing indeed, and as it were a Heaven upon Earth to have such a Characterism upon us while we live in this present evil World, and let us on Gods name press toward it as the Apostles word is, Phil. 3. that if by any means we may attain (not only to the [...], to which all Mankind shall attain but) to the [...], that's the word, the glorious Resurrection of the Dead; Let us be spiritual­ly minded (for for so the Reflector Characteriseth the Elect of God) which is, so to know the things of the Spirit, as to believe them; so to believe them as to affect them and esteem them, so to esteem them, as to seek them, so to seek them, as to seek them in the first place, let us abstain from carnal and worldly Lusts, let our Thoughts and Meditations be more set upon God than the World, let us live Soberly and Righteously and Holily in this present evil World, &c. Nevertheless if in these or the like any of us shall come short of the Glory of God, or of the Glory from God, meaning Gods Ac­ceptance and Approbation (as it must be confessed with the Apo­stle in many things we offend all, and too many offend in all) we are comforted from the Evangelist, we have an Advocate with the Fa­ther Jesus Christ the Righteous, &c. 1. Joh. 2.1.

Having yielded thus much in this Point, let me now Expostulate a little with the Disciples of this Reflector concerning these things; Is it agreeable with the Sense and Scope of the Gospel of our Savi­our to multiply signal Demonstrations of Gods elect Children, by imposing Duties upon them, as if they were all exactly to be per­formed without any the least digression from the Rule, and with­out making any mention at all either of Gods Grace assisting and en­abling thereto, or of Gods Mercy by Christ in pardoning the trans­gression of them. adding only the Condemnation (as the Reflector hath done) that shall fall upon those, in whom those marks are not to be found? What Thunder and Lightning from Sinai could be more dreadful? could any thing be said or written more consonant to the Covenant of Works? Upon this account, I confess, the Do­ctrine of general Damnation may prove to be, according to the u­sual [Page 65]saying, as true as Gospel: but what then will become of the Covenant of Grace; and consequently of the comfortable Doctrine of Salvation? will it not by this means be utterly annulled, and made of no Effect.

2. What did the Reflector mean, when he said that in our days we can meet but few that labour to take the Kingdom of Heaven by Violence? What, but that he would catch at any thing that would but seem to hold up his Opinion of the small number of persons that shall be saved.

For I demand, is the Kingdom of Heaven in these days to suffer violence, and do the violent take it by force according to Christ's meaning when he spake those words, Mat. 11.12. Certainly if that be a good Exposition which I have read an Interpreter one of a Thousand hath given of them, viz. that the multitude and meaner Crowd of the Jews who had heard John's Preaching came and sub­mitted themselves to the Rules of the Gospel, together with the Publicans and Sinners, who were all lookt upon by the Jews, as those that were accursed, and had no right to the Messias, and so were accounted as violent Persons, Invaders and Intruders upon those Priviledges which they imagined did peculiarly belong un­to them. If this, I say, be the true and genuine Sense of those words, as in all likelihood it is, how can they be so stretcht, as they are wont to be to such an use and purpose as is commonly made of them?

I deny not but we may therehence obliquely infer that a holy Zeal in the Service of our God is good and commendable that we are to strive to enter in at the strait Gate, to sight the good fight of Faith, &c. But to argue from thence that few in these days do take the Kingdom of Heaven by Violence, therefore few shall be saved, is not to be endured, being both [...] and [...] absurd and Irrational.

3. That the Reflector did take his marks amiss, for the greatest number of them, and that they are defective in sundry particulars, as Coincidence, Tautology, vain Repetitions, Contradictions, Mis­interpretations of holy Scripture, &c. may be easily proved if we should insist particularly upon them. Some of them shall be here produced to that purpose, to give an essay of the rest, v.g. It is said the Elect of God are to be regene rated, and that they are passed from the state of Nature into a state of Grace: And what difference is there between these two? are they not both one and the same? And how often is this repeated by the Reflector? It is the common Crambe in his Book, ad nauseam usque. Though Regeneration be much [Page 66]talkt of, yet is it but little understood. True, the Power of it is to be evidenced in the course of our Lives: But the first working of it is (without doubt) in our Baptism, wherein, as our Church Liturgy teacheth us, we are made Members of Christ, the Children of God, and Intheritors of the Kingdom of Heaven: And what doth this signifie, but that we have then passed from the state of Nature into the state of Grace? Hence it is that the Minister, after we have been Baptised, pronounceth openly before the whole Congregation, that we are then regenerated and grafted into the Body of Christ's Church. And the Church likewise there declareth it to be certain by Gods word that Children which are Baptised, dying before they commit any actual sin, are undoubtedly saved. All which do agree with the Apostles Rules, Rom. 6.3. Gal. 3.27. &c.

If then we are Regenerated in our Baptism, and are thereupon changed from the state of Nature into the state of Grace, and it be granted that these are the marks of the Children of God and of the Members of Christ, can any man pass a definitive Sentence upon us that we belong not to the number of Gods Elect?

I know and acknowledge there is some difference between an Ex­ternal Profession of Religion which we take upon us in our Baptism by Water, and between a Practical Conformity to the Rules of the Gos­pel and the Example of Christ, which Conformity is the Effect of our inner Baptism by sire, and which will be visible in the course of our Lives: But even this is not limited to any certain time; for the work of Regeneration is never at an end while we live in this World, it is indeed somewhat like to the ineffable Generation of the Son of God which never ceaseth, being as the School men speak of it, Actus commensurastes Aeternitati, of the same size with Eternity, a per­manent and everlasting Generation, so our New-Birth or Regene­ration is not a transient Act, but a permanent and continued Act, an Act which is still in being all the days of our Lives. To this pur­pose I have heard a most Learned Divine, Dr. Collins by name who was in my time Provost of Kings College in Cambridge and Regius Professor of Divinity in that University deliver his Judgment at a Publick Commencement there, in these words, Quotidie Renati su­mus, we are every day Regenerated. Which being so, what judg­ment can any man make by the work of Regeneration in us, of our eternal Election, so as positively to determine such an one is Re­generated therefore he shall be saved, and such a one is not Regene­rated, therefore he shall be damned? The holy Apostle would that we judge nothing before the time.

It will be said, may we not then judge of men, as we find them? [Page 67]If they live Righteously, Soberly and Holily, so far as can be discern­ed by men, may we not say so of them? yes without doubt, if we go no further in our judging: But to judge of Gods eternal Electi­on thereby, what is it, but to anticipate Gods Judgment (as it hath been said before) It is to intrude our selves into the se­cret of Gods Pavillion, it is to invade Gods prerogative, it is an Arrogancy God will never endure. Yet is this a part of that course which according to the Reflectors arguing we are to take in determi­ning of the number of Gods Elect.

Another of his marks is to live in the Joys of the Holy Ghost, possessing a peaceable serenity of mind, and an undisturbed Quiet of Soul, without which it is concluded no man can be saved. And this is again repeated in the same words. Religion consists in a con­tinual Serenity of Joy, Peace of Soul, Tranquillity of Mind. But what then will become of a broken Heart, of a wounded Spirit? what? The Prophet David who knew better the Mind of the Al­mighty and Merciful God, will tell such for their comfort, they are Gods Sacrifices, which he will not despise, what account soever they be made of among uncharitable Men.

It were too much to follow the Track of all the Reflections which hath been made of this matter. I think I have pursued the chief of them with a tolerable Reverberation, only before I conclude, I can­not but protest against the strange and vehement Asseverations that are used in the carrying on of this pernicious Doctrine. It is said to be as great a Truth as any can be in the World, viz. that there is no Salvation but among Christians, and that the greatest number of the Elect is amongst the Reformed, &c. But can a man with any serenity of Soul and Conscience speak thus confidently of Gods se­cret Counsels and Decrees? And what a bold and daring Affront is this which is put upon divine Truth, to affirm that this Opinion of the small number of Gods Elect, so limited as is here set down is as great a Truth as any can be in the World?

Surely that which was once unjustly laid upon a Pious and Reve­rend Prelate of our Church by some Ministers in and about London may most justly be here applied, viz. Is this as great a Truth as any can be in the World? what is it not a more certain Truth that there is a God? Is it not a more certain Truth that Jesus Christ is God and man? Is it not a more certain Truth that Christ is the only Saviour of the World? As great a Truth as any can be in the World? Must this then be an Article of our Creed, the Corner-Stone of our Re­ligion, must this be of necessity to Salvation? No greater Truth than this, which is no Truth at all? O that men should not only for­get [Page 68]themselves, but God also, and in their Zeal for their own vain Fancies, utter words bordering upon Blasphemy.

I cannot likewise but protest against that which is written Page 23. where complaining of the neglect of Piety in this Age, which is too true, and a thing much to be lamented, it is said that many masters of Families, otherwise Sober, Civil, True, Honest, Up­right Dealers, and good Friends have wholly neglected Family-Du­ties, &c. God forbid that I or any man should speak or write a word against the Religious Exercises of good Christians in private! that is and shall I hope be ever far from me, let them still be continued in their due order, provided that the publick service of God, as it is now in use among us here in this Church and Nation, be not thereby sleighted and brought into Contempt, as it hath been in many pla­ces, especially in populous Cities and Towns: Nay it were much bet­ter that the Family-Duties were wholly omitted, than the publick Worship of God in our Churches and Congregations should be de­spised.

The Church certainly hath taken great care for her Children in this matter, appointing a method to be commonly used in the Ser­vice of God twice a day throughout the year morning and evening, commanding the Holy Scripture to be read so daily, that the Old Testament shall be read once every year, and the New Testament thrice. And were it so that the Church-Liturgy were exactly obser­ved in every Church throughout the Nation, Ministers and People heartily joyning together, as the Common-Prayer-Book doth ap­point, what a Nation should we be of holy Zealots for Gods Glory? Glory would then certainly dwell in our Land, and never till then? Jesus Christ would be in his Throne amongst us, and God would de­light in us as his peculiar People. Then should we not need to fear the Encroachments of Popery upon us any more, if we had once this Unanimity and uniformity setled among us in the daily service of our God, O that God would be pleased yet to open the Eyes of the People of this Nation, both high and low, to see and understand this one needful thing, that will above all things else bring Peace unto us, and establish it.

Let Family-Duties I say again be performed in their due time, place and order, but let them yield the precedency to the publick, which of late years they have not done, the greater is our sin: Yea though the private Piety and Zeal, I mean that which is according to know­ledge, hath been the Fruit and Offspring of the publick Service of our God, yet through the Malice of the Devil it hath come to pass that the old word is verified in our Land, Filia devoravit Ma­trem, [Page 69]the Mother which under God give a Being to the Daughter is devoured most viperously by her own Issue, and the Daughter is per­ked up in her stead. And though a spurious Brood of Errors doth commonly spring from her, yet will she pretend that all saving Truth is confined to her private Conventicles. Let this then be done and there will be no need to complain any more of the omissi­on of Family-Duties. Nor let any be scandalized at that which is here written in the behalf of our Book of Common-Prayer, but for Lewis du Moulin's sake let men have better Thoughts of it who while he was in his Health and Jollity did possibly joyn with others in a prejudice against it, but when he saw Death the Sergeant of Hea­ven ready to lead him before Gods Tribunal, he then was of ano­ther mind, to which purpose somewhat shall be here related of that which is published of him by a good hand when he lay dy­ing.

Doctor Du Moulin having sent to the Reverend Dr. Patrick Dean of Peterborough to desire a Visit from him, being of his Parish, the Dean immediately upon the Evening of the same day went unto him, and was Entertained with many Expressions of great Affecti­on to him, and high Esteem of him, when after some comfortable words spoken to the sick man, he endeavoured with meekness to convince him of his great Offence against the Church of England, which he had wronged Intolerably to the great Gratification of its Enemies, at such a time when all sober Men should be its Friends, and without any real Cause for such imputations as he had charged upon it, Whereupon Dr. Du Moulin replyed somewhat, needless here to be repeated, but yielded thus far, as to say, well Doctor, pray to God to pardon me all my Sins, especially my want of Chari­ty.

Accordingly the Dean kneeled down by his Bed side and began with the Lords Prayer, so proceeding to the other Prayers, which are appointed by the Order in the Common Prayer-Book for the Visitation of the sick, in all which the sick man joyned with lifting up his hands often, and other Expressions of Devotion; Especi­ally at that passage (in the Prayer, when there appears small hope of Recovery) give him unfeigned Repentance for all the Errors of his Life past, &c. He gave more than ordinary signs of his fervent De­sire, and when the Dean had done he gave him most hearty thanks, and renewed his Expressions of extraordinary Affection to him and esteem or him.

A little after, the Dean coming to see him again, he was so af­fected with his Kindness in giving him a new Visit, that he said, [Page 70] Are you come again Sir? O how charitable are you! This is indeed to return me good for evil.

And after some discourse with him, desired him to Pray with him again, for your Prayers, said he, were very comfortable to me the last time. And accordingly he did, in the same form of words he had used before: With which he was so much affected, that when the Dean had solemnly commended him to Gods Blessing, in that ex­cellent Form; Ʋnto Gods gracious Mercy and Protection we commit thee, the Lord bless thee and keep thee, &c. he laid hold upon his hand (which he held up over him) and kissed it with an unusual Passi­on.

Such an Example as this one would think should incline People who are apt to speak evil of that excellent Form of Prayer pre­scribed by the Church in that Book, and of the whole Method of Divine Service in it, to be much humbled before God for their depraving it, and to make better use of it, than hitherto they have done, by making it their daily Rule for the ordering of their pub­lick and Family-Duties and Devotions with Reverence and godly fear.

The last thing that I shall here take notice of is that which is ad­ded toward the close of these Reflections, viz. a plain contradicti­on of them, and which overthroweth all that is before written of the general Damnation, in these words, They that find there is no­thing but Wickedness in them, and Death by sin, and that they have only the name of Christians, and have denied the Power of Godli­ness, and that they deserve for ever to be cast out of the presence of the Almighty, may have hope; for even in that miserable and much to be pitied Estate God Counsels the sinner to make use of the Re­medy that he offers him, and to touch the Scepter of Grace which is extended to him, which will infallibly work the Salvation of the Soul; for God's ways are not like to mans, nor are his Thoughts like to those of sinful flesh, his Ways and Thoughts are inconcei­vable, the height and depth of them immeasurable towards sin­ners that Repent: where by the ways of God you are to understand those of his Mercies, and not those of his Knowledge and Wisdom.

This I must say sounds well, and I wish that all the rest that is writ­ten in that Book of Reflections had agreed thereto, but there is as much difference between this and them as there is between the Co­lours of White and Black. I have been willing to add this in the close, that if ever it should happen these Papers may come into the Hands of any Disconsolate Soul, it may see that here both from the Reflector and my self which may bring some comfort unto it.