Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. I. The first Chapter treateth of Ʋniversall redemption.

SECT. 1.

HAving in the first Treatise displayed the highest, or grand delusion of Anti-christ, I shall now incounter with the second sort of them, being as branches of the same Tree, or streames of the same fountaine, which remaine yet unlopped, or dryed up in this Nation; in which onset, I shall in the first place adventure of that too much owned Tenent of Ʋniversall redemption; which gangreen doth much endanger the Spirituall life of many a poore soule. My reso∣lution (in the enterprise) shall be only to strike at the head of the Argument (viz. Whether Jesus Christ by his death, and passion, redeemed the whole world, yea, or no) against which affirmative part, if I shall prevaile, the circumstantiall members will fall of themselves. And,

1. That these places of Scripture (cited by them, to prove their assertions) cannot possibly be meant, of every particular person in the world, will plainly appeare by Christs owne distin∣ction (in that expression of his to his Apostles) Joh. 17. 11. 16. by comparing of which texts it will evidently appeare, that the

elect are a sort of people, which are in the world, and yet not of* 1.1 the world; in the world, in respect of their externall forme, and substance, and yet no•• of it, in respect of their internall affecti∣ons; so that they are in the world no otherwise then the Soul•• is in man, as wil appeare by comparing the one with the other, as thus.

SECT. 2.

THe Soule is said to be in all, and every part of man; and so* 1.2 are the Elect disporsed into every part of the world▪ Mat. 24. 31 2. As the body of man is carnall, and the Soule spirituall, so are the men of the world said to be carnall minded men, and the elect spirituall minded men, Rom. 8. 4, 5. 3. As the Soule is a companion to the body, untill the death of the body, so the elect be in the world, until the desolution of it, Mat. 28. 22. 4. As the absence of the soule procureth the death of the body, so the ex∣tracting of the elect, wil procure the consummation of the world, Mat. 24. 22. Psal. 50. 3, 4, 5, 6. 5. As the carnal substance of man cannot properly be termed man, without the Soule (which giveth its being unto it) no more can the men of the world be pro∣perly termed a world, without the elect, who as it were giveth a being unto it, for whose cause the world doth subsist, being such as stand in the gap betwixt the wrath of God and the world; to which purpose Scriptures are plentiful. 6. As the Soule is said to be the chiefe part of man, or the man it self, by whose infusion man is said to become a living soule, Gen. 2. 7. So are the elect the chiefe part of the world, and so consequently a world it self, the wicked of the world being only the externall forme, as the Body is to the Soule.

Again, the world may be divided into two distinct Kingdomes,* 1.3 the one belonging to Christ, consisting of the number of the elect, Heb. 12. 23. and the other to Sathan, who ruleth in the hearts of the children of disobedience, Ephes. 2. 2. and in this sence the one may as properly be termed a world as the other; the elect being a Microcosme or little world in respect of the greater (as man is so termed in regard of his respondance with the greater, being the Bo••ke of Nature, and car••ying about him an epitomy of the world) and so are the elect in respect of the ne••renesse of the relation be∣twixt

them and the men of the world, or the world of worldly men; there being no difference in respect of their externall forme and outward condition, Eccle. 2. 14. one event of death hapning to both sorts of them, Eccle. 9. 2.

SECT. 3.

Obj. WHerein doth the chiefe difference consist, betwixt the men of the world, and the men in the world?

Ans. In the internall motions of the minde which are of two* 1.4 sorts, for as in the world there is two locall motions, Rationall, and Irrationall, so in the minde of man there is likewise two sorts, viz. Intelectuall, and sensuall; the one good, and the other evill; the one proceeding from the God of the elect, and the other from Sathan, the god of the world, or carnal minded men, 2 Cor. 4. 4. by which two distinct motions, the two distinct Kings governe, and rule their distinct Kingdomes, or Subjects.

Now these two Kingdomes being thus mixed and undistinct to* 1.5 the eye of man, and in regard there is, and will be some elect to call out of their naturall estate and condition, until the now second comming of Christ to judge Anti-christians; therefore he put∣teth his elect under the same notion, in which the men of the world are under, for though there be not many wise after the flesh, not many rich or noble, (that are of the elect world) yet the compa∣rison admits of some such.

The Elect being thus in the world, as the Soule in man, can no* 1.6 more be called out of their naturall estate and condition (by rea∣son of originall corruption, being all by nature the children of wrath) without preaching to the men of the world (amongst whom they inhabite) then a Soule can be converted without preaching to the body, in which it is contained. And therefore it is, that Christ commandeth his Disciples to preach to all nations, Mat. 28. 19. in regard he had in each nation kindred, and peo∣ple some elect, which he had ordained to call out of their natu∣rall condition, by that meanes. Unto which elect, he giveth an understanding faculty, that they shall attend to the words which shal be spoken by such Messengers. As the Lord is said to open the heart of Lidia, that she attended to the words spoken by Paul, Act. 16. 14. which Christ also affirmeth, Mat. 13. 11. To them it is

given to understand the mysteries of the Kingdome of Heaven, but to the other, (viz. the men of the world) it is not given. And hence it is, that many are called, but few chosen; for though all be preached unto, yet no more then are ordained to eternall life, shall beleeve, Act. 13. 48. As for the rest Sathan their God, shall so blinde the eyes of their understanding, that in seeing they shall see and not perceive, and hearing they shall heare and not understand, Mat. 13. 13, 14, 15. Mark 4. 12, 13. Luk. 8. 10. Joh. 12. 39, 40. Rom. 11. 8. it is therefore a frivolous conceit that the Passion* 1.7 of Christ should extend it self to redeeme any more then God the Father had given him, Joh. 17. 12. which being lost in Adam may fitly be termed lost sheep; and certainly if Christ had redeemed them whom he termeth the men of the world, Joh. 17. 14. he would not have refused to have prayed for them, but he sayeth in plaine termes, he prayeth not for the world, vers. 9. viz. for the men of the world; for if Christs Humanity should wil his Diety to save reprobates, and children of perdition, without doubt they should be saved. For, who hath resisted his will?

SECT. 4.

Obj. CHrist is said to pray for his enemies, Luke 23. 34. viz. which was actors in the crucifying of him.

Ans. It is likely that some of the Elect, not being as then cal∣led* 1.8 out of their natural state, and condition, might consent unto his death, and be as fierce and violent in that act as any other a∣mongst the multitude, yea more violent, not knowing what they did, as may be collected from the words of Christ in his prayer for them. Father forgive, &c. which was made manifest in many of them, after Peters Sermon, Act. 2. 36. where it is said, (that hearing of what they had done to the Lord of Life) they were pricked in their hearts, and cryed out, Men, and Brethren, what shall we doe to be saved. The like forwardnesse was also in the Apostle Paul, Act. 9. 15. (before his conversion) in persecu∣ting of Christ in his members, yea who more fierce and violent a∣gainst Christ, then Paul, and yet a chosen vessell to salvation, and a choyce instrument to gaine Soules to Christ, it being meerly out of ignorance, that he made such havock of the Church, Act. 8. 1. & 9. 1, 2. The like may be also said of the St. Theife, who as it

appeares by the testimony of Matthew, Mat. 27. 44. did first revile Christ (as wel as the other) until the patience of Christ had convinced his judgement. After which he is said to reprove the other, as also become a penitent, as wil appeare by comparing the two Evangelists together in that relation, viz. Mat. 27. 44. with Luk. 23. 40. &c.

Now for such offenders as these who were amongst the rest of* 1.9 them, which scurged and crucified Christ, he might pray, for it is likely that Saul (whom we call Paul) was there, and might give consent unto his death, as to the death of Stephen, Act. 8. 1. our natures being so prone to evill, that the very elect before their conversion, doe take pleasure in doing many things, of which they are afterward ashamed, Rom. 6. 21.

SECT. 5.

Obj. IEsus Christ gave himself a ransome for all men, 1 Tim. 2. 6. and tasted death for every man, Heb. 2. 9.

Ans. It may as wel be inferred from the words of the Apostle, Rom. 11. 33. (where God is said to include all in unbeliefe, that he might have mercy upon all) that all shall be saved, for wherein consisteth mercy if not in pardoning offences; and where offences are pardoned, there is no use of punishment. Christ therefore to* 1.10 cleare such scruples, betwixt the all of the men of the world, and the all of the elect, doth thus distinguish them, Joh. 17. 10. where he saith, All mine are thine, and thine are mine; and I am glori∣fied in them. In which words he doth not say, that all men in ge∣nerall are mine, and thine. But all mine, viz. all them whom thou hast given me, as in the 6. ver. in whom I am glorified, ver. 10. but Christ is not glorified, by all men in generall, viz. by all the world, or men of the world, for they are of their father the Devill, whose commandement they obey, Joh. 8. 42. 44. and not Christs; there∣fore the all spoken of in them and the like places, cannot be meant of all men in generall.

Again Christ saith, Joh. 10. 27. My Sheep heare my voyce;* 1.11 which doth imply, that all are not of his sheep. He is also said to lay downe his life for his sheep, ver. 15. but God the Father did not give him all the men of the world to be his sheep, but a cer∣taine number of them, which he termeth a little flock (in compa∣rison of the generality of men) as the Scripture witnesseth; Feare not〈2 pages missing〉〈2 pages missing〉

and chiefly intended by the Spirit. But so is this spirituall sence, as the Prophet expoundeth this place of Gods eternall love or hatred of Jacob and Esau.

2. That is the proper sence of the place, from which an Argu∣ment is framed, and a conclusion inferred, but out of this spiri∣tuall sence, concerning everlasting election, the Apostle reasoneth, and concludeth election to be only of grace, not by workes; ergo it is the proper sence of the place.

Obj. How would you cleare Gods Justice in creating some to destruction?

Ans. God created none to destruction, but by Adams trans∣gression* 1.12 we all became the children of wrath, and disobedience; now put the case that many Malifactors were found guilty of death for one and the same fault, not knowing any other but that they shal all suffer according to the Sentence pronounced against them; but it hapneth that the superiour Magistrate doth send a pardon to some few of them by name; not because they have lesse offended, or lesse deserve to dye, then the rest, but be∣cause it so pleaseth him out of his grace and clemency to save them, hath the other therefore (whom he doth not pardon) cause to say he is cruell, or tyranous, in that he did not doe the like for them all? certainly they have rather cause to extol his clemency, in sparing some of them.

So in like manner Adam having sinned, and so made guilty of eternall death; if God had taken him away immediately, he had ••••t off the whole race of Mankinde; he therefore out of his free grace and mercy suffereth him to live, and propagate, not to the end that he wil destroy all his Progeny, but because he wil pro∣vide a meanes whereby some of them shall be saved from that death whereof they all are guilty; and that by sending his Son out of his owne bosome, to take their sins upon him, and to satisfie his wrath for them; assigning him a certaine number whom he shal so redeeme, not by any externall and visible marke, but by some innate markes best knowne to himself, Shal therefore the rest of Adams posterity tax God of injustice, in that he hath not redee∣med them all? Certainly they rather have cause to extoll and magnifie the exceeding mercy, and compassion in God, that did vouchsafe to preserve some of the race and posterity from

that eternall destruction which by that sinne of Adam they were all involved.

SECT. 7.

Obj. IT was hard that the Lord should for one sinne condemne so many of Adams posterity, for the eating of one poore Apple, a hard case.

Ans. Because carnall men doe thus extenuate our first Parents* 1.13 sinne, I wil briefly shew the greatnesse of that transgression, for therein many sins concurred; as 1. Incredulity, in not beleeving Gods Word to be true. 2. Ʋnthankfulnesse, in not being content with their estate. 3. Pride, in desiring to be like unto God. 4. Wantonnesse, in sinning without any necessity, having all the trees in the Garden besides to eate of. 5. The sin of Gluttony, in pampering the desire of the belly. 6. Disobedience, in transgres∣sing of the Commandement. 7. Curiosity, in coveting to know the opperation of the fruit in bringing them to knowledge. 8. Presumption, in that they presumed of Gods mercy, that they should not dye though they did eate. 9. Then followed the con∣cupisence and rebellion of the flesh, in being ashamed of their na∣kednesse. 10. They excused their sin. 11. They were guilty of Homicide, in bringing death not only upon themselves, but all their posterity. 12. Beside, Eve seduced her Husband. 13. Adam sinned in his inordinate affection to his Wife in listning to her. 14. The easinesse of the Commandement, made the transgression greater. As one answering to the question, why God forbad Adam to eate of the fruit of that tree, which was good, saith;

"True it is good, but I wil not have thee touch it, because I wil have thee obedient; God could not then make better tryall of mans obedience then in forbidding that which is good.

But to the point in question, if all were alike saved by the death of Christ, why then are the termes of election, and Predestination used so frequently in Scripture.

SECT. 5.

Object. VVHat is meant by the word Election and Pre∣destination?

Answ. Predestination is the eternall decree of God, whereby

he determined with himself, what he would have become of every* 1.14 man, for men are not since the fall of Adam created to the like estate and condition, but for some eternall life, and for others eternall death is appointed, whereby Gods free election is made manifest, seeing it lyeth in his will what shall be the estate and condition of every Nation, whereof the Lord sheweth a token in the whole issue of Abraham, as we may read, Gen. 24. 37. Deut 32. 8. Psal. 147. 20.

There is also a certain speciall election, wherein appeareth* 1.15 more plainly the grace of God, seeing that of the same Stock of Abraham God rejected some, as Ishmael, and Esau, and at length most of the Tribes of Israel, unto whom the entery of life were shut before them by his just, yet by his incomprehensible judge∣ment.

In the next place it is requisite to shew the effect that Gods* 1.16 election and reprobation worketh, and 1. Touching the elect, whom God in his mercy hath appointed to salvation, for his own righteousnesse sake, and not for their desert. Those he guideth by the grace of his holy Spirit, Rom. 8. 14. &c. & 9. &c. As many as are led by the Spirit of God are the Sons of God; as also the Prophet Isai. All those that I have called by my name, I have crea∣ted, fashioned, and made for my honour, Isa. 43.

SECT. 6.

NOw as the elect are led, guided, and directed by the Spirit of God, so on the contrary are the reprobate by the spirit of Sathan, who is the God of the world, or worldly-minded men; and hence it is that Christ telleth the wicked Jewes, That they were of their father the Devill, Joh. 8. 44. whose workes they did; so that as on the one side, the elect indeavoured to doe the will of God their Father, so the other, the will of their father the Devill.

And those sort of people are compared by the Prophet Isaiah* 1.17 to a raging Sea, that cannoe rest, whose waters foameth with myre and gravell, for they have no peace with God, Isa. 57. 20. The Pro∣phet David also considering of their estate and condition, Psa. 73. 4, 5, 6. giveth this reason for it, viz. The Lord suffereth them to come to no perill of death, but they are lusty and strong, they come

in no danger like other folke, neither are they plagued like other men. Their eyes swell with fatnesse, and they doe even what they lust; they have riches in possession, and they call their Lands by their owne names. And this is the cause saith, he that they be so holden with pride, and overwhelmed with cruelty: these are they that talke against the most highest, which say, Tush, how shall God perceive it, is there knowledge in the most high? Can he heare our Swearings, see our secret Wheredomes, and Adulteries? Doth he take notice of our prophaning the Sabbaths, or of our quaffing and drinking of healths, of villifying Professors, with reproachfull tearmes of Schismaticks, and Hereticks, and the like; surely no.

Such as these were Cain, Cham, Ishmael, Pharaoh, Ammon,* 1.18 Saul, Absolom, Antiochus, Herod, Pilate, Judas the traitor, and many others, who brought upon themselves eternall condemna∣tion. The same Prophet David, also describeth the end of such men, with another reason of it, in these words, namely, That the* 1.19 Lord hath set them in slippery places, and cast them downe and de∣stroyed them; by which meanes, how suddenly doe they consume, and perish, and come to a fearefull end; yea, even as a dreame, so doth he make their image to vanish.

SECT. 7.

Object. IF God have reprobated and cast them off, how can they doe any other, the cause of sinning therefore is not in them, but in God, who leaveth them to themselves; how doe those Scriptures agree then where the Lord saith, that he delighteth not in the death of a sinner, Ezek. 33. 6. And, O that Israel would obey me, &c. with, O Jerusalem, Jerusalem, how often would I have gathered thee together, and ye would not, Mat. 23. 37. As al∣so, that he willeth not the death of a sinner; and other while, that some are ordained of old to condemnation; as in Jude, vers. 6. Judas also is called, the sonne of perdition, Joh. 17. 12.

Ans. To the Answer which hath formerly been made to such* 1.20 a question as this, may be added this answer of the Prophet. Je∣remy, The Lord is more righteous then to be disputed with, Jerem. 28. 6. And the Prophet Isaiah saith, We are in the hands of the Lord, as the Clay in the hands of the Potter. Isa. 47. 9. And the

Apostle saith, Hath not the Potter power over the Clay, and of the same lump, to make one vessell to honour, and another to disho∣nour, Rom. 9. 21. Again, Who art thou that replyest against God, ver. 20. Was there unrighteousnesse in God, in loving Jacob, and hating Esau, God forbid, ver. 14. For he will have mercy on whom he will have mercy, and compassion on whom he will have compassi∣••n, ver. 15. and whom he will he hardneth; so that there is vessels of wrath, and vessels of mercy, as in ver. 22. & 23. for otherwise why should these phrases be used in Scripture.

Notes

• * 1.1

  The elect in the world, ••n•• yet not of the world.
• * 1.2

  The elect in the ••••••d, comp••••••d to the ••••ul•• in man.
• * 1.3

  The ••lect 〈◊◊◊〉〈◊◊◊〉, or li••••le world.
• * 1.4

  The motions of th•• minde c••mpared 〈◊〉〈◊〉 the m••∣ions of the world.
• * 1.5

  Christs King∣dome and the world mixed.
• * 1.6

  The elect cannot be cal∣le•• ••ut by preaching to ali Nations▪
• * 1.7

  Christ redee∣med no more then his Fa∣ther gave him.
• * 1.8

  Elect people might be guil∣ty of the Pas∣sion of Christ.
• * 1.9

  The elect take pleasure in sin before their conver∣sion. Rom. 1▪ 32.
• * 1.10

  The word all cannot be meant of every man.
• * 1.11

  Christ distin∣••uish ••h be∣twixt the all ••••••h•• w••••ld, ••••d 〈◊〉〈◊〉 of 〈…〉〈…〉.
• * 1.12

  Gods Justice vindicated and cleared.
• * 1.13

  The 〈◊〉〈◊〉 of our first Parents trans∣gression.
• * 1.14

  What election is in the ge∣nerall.
• * 1.15

  Of particular election.
• * 1.16

  The effects of election and repto••ation.
• * 1.17

  S••mpromes of the sonnes of Sathan.
• * 1.18

  Their prede∣cessor.
• * 1.19

  Their end.
• * 1.20

  Sundry argu∣ments answe∣red touching rejection.