The doctrines of the Arminians & Pelagians truly stated and clearly answered: or, An examination and confutation of their ancient errors, which by the Church of Christ in former ages were justly abhorred, but of late under the names of Comfortable truths to be embraced are newly published. Concerning I. The universality of Gods free-grace in Christ to mankind. II. Concerning election. III. Redemption. IV. Conversion. V. Perserverance. Wherein the principal arguments brought to maintaine the orthodox faith are propounded, and the principal objections against them answered. / By Thomas Whitfield, minister of the gospel at Bugbrook in Northampton-shire. The Tares of Arminian heresie showed in former times (and by the help of prelatical influence then given to them increasing) and now growing up so much in these; I conceive this book wherein the author doth learnedly state and confute those opinions, is very worthy the publike light. Joseph Caryll.

An Examination and Confutation of Tho. More, his treatise of the universality of Gods free∣grace in Christ to mankinde.

THat there was valew and worth enough in Christs death, (in regard of that sufficiency and excellency of the price) for the redeeming of all the men in the world, is granted on all hands: But whether Christ in Gods intention and his owne performance, so paid a ransome for all and every particular man, as therby to make satisfaction, and procure reconciliation with God for them, is the thing in question. This T. M. undertakes to prove, and for proofe of this makes use of these three things which he makes the principall grounds of his doctrine.

1. Of a distinction. of that reconciliation which Christ hath wrought in his body with God for men, and that which he makes by his spirit in men. The first of which he will have to be common to all: the second peculiar onely to some.

2. Of a distinction betwixt a common and speciall salvation, which Christ hath purchased.

3. Of the generall expressions which the Scripture useth in set∣ting forth Christs death, as that he dyed for all, for every man, for the world, and such like, let us examine how well these will hold.

That his distinction of a reconciliation which Christ hath effected in his body with God for men, (that is for all men) and which he ef∣fecteth by his spirit in men to God (that is some men onely, as he understands it, pag. 4.5. and in his whole discourse) is not agreeable to Scripture, may thus appeare.

1. The Apostle saith, that if we be reconciled to God by the death of his sonne, much more being reconciled, we shall be saved by his life, Rom. 5.10. Reconciliation is here made the greatest worke, if the greatest work be done, much more shall the lesser. If God hath given his Son, together with him, he will give all things also. Rom. 8.32. But he doth not give all things to all, therefore not his sonne.

2. Reconciliation with God and forgivenesse of sinne, are made unseparable companions. God was in Christ reconciling the world to him∣selfe, and not imputing their trespasses. 2 Cor. 5.19. In whom we have re∣demption through his bloud, the forgivenesse of sinne. Eph. 1.7. But some men shall have their trespasses imputed to them, all men shall not have their sinnes forgiven, therefore all men are not reconciled, all are not redeemed. Neither can this be understood of reconciling, in regard of originall sinne onely, for the word which the Apostle u∣seth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth all kind of trespasses or of∣fences.

3. Christs death and intercession are of equall extent. It is Christ that dyed, or rather that is risen againe, and is at the right hand of God, and maketh intercession for us; Rom. 8.34. We have an advocate with the father even Christ the just, who is the propitiation for our sinnes, 1 John 2.1.2. The latter, as Beza observes, is made the ground of the former, why is Christ our advocate, because he hath made a pro∣pitiation or reconciliation for us: but he makes not intercession for all, he is not an advocate for all, therefore, he hath not dyed for all, he hath not reconciled all.

4. If he hath dyed for all, then he was made sinne for all, then all shall be made the righteousnesse of God in him, for the Apostle saith, he which knew no sinne was made sinne for us, that we might be made the righteousnesse of God in him. 2 Cor. 5.21. But all are not made the righteousnesse of God in him, therefore he was not made sinne for all, he dyed not for all.

5. If he hath reconciled us in his body, then we shall be certainly reconciled by his spirit: for by his sufferings in the body, he hath purchased his spirit for us, and what he hath purchased we shall cer∣tainly have; all things that pertaine to life and godlinesse are given to us in and through him. 2 Pet. 1.3. Amongst which, his spirit is a princi∣pall part.

6. If Christ should purchase reconciliation for us, and not apply this to us, then he were an imperfect Saviour; halfe a saviour (for he knowes we are not able to apply this to our selves, and while it be applyed we are never the better for it,) but he is a whole and perfect Saviour, he delivers men from the power of all their enemies; therefore from the power of unbeliefe; which cannot be, but by giving them the spirit of faith. What the better to hold forth never so soveraigne

a potion to a dying man, who is so far spent as hee is not able to reach forth the least finger to take it; Christ is both a skilfull and carefull Physitian; therefore, where he undertakes the cure, will be wanting in nothing, which may effect it.

7. If Christ intended to reconcile all men to God by the things which he suffered in his body, or by the reconciliation wrought in his body with God for men, (which are Tho. More his own words) why doth he not also reconcile them by his Spirit? why doth hee not send his Spirit to worke this reconciliation in them by application of the o∣ther? will not the same love of Christ which moved him to lay down his life for them, move him also to give his Spirit to them? were not all things that belong to our salvation and perfect deliverance, a part of that purchase which Christ hath made; doth not this purchase depend upon the perfect price which he hath paid? if he hath paid the same price (namely his owne precious bloud) for all; why doe not all receive the thing which he hath purchased? If it be said that some re∣fuse it when it is offered: It may readily be answered, that so doe all; till Christ by his Spirit makes them willing and able to take it: and if this Spirit be purchased for all, (as it must be if the same price be paid for all) why doth he not give it to all? The Apostle joynes these to∣gether as effects depending one on another. God sent his Son to redeem those that were under the Law that we might receive the adoption of sonnes, and because ye are sons, he hath sent the spirit of his Sonne into your hearts, Gal. 4.5.6. So that both Adoption, and the spirit of Adoption are made to flow from Redemption as the proper effects of it: and Re∣demption is the proper effect of Christs death. Besides he saith, that if any man hath not the Spirit of Christ, he is none of Christs, Rom. 8.9. If Christ hath bought us with the price of his bloud, we are not our own but his, 1 Cor. 6. last, if we be his, he will give us his Spirit, first or last, for if any man hath not the spirit of Christ, he is none of Christs.

[Ground. 2] Another ground which Tho. More brings for stablishing his do∣ctrine of universall grace, is a distinction betwixt a common salvation which Christ hath purchased for all, and a speciall salvation which he hath purchased for beleevers. For answer unto which, it will not be denied that all sorts of men have many common benefits by Christs comming into the World, and by the Redemption which he hath purchased. But that he hath purchased a common Salvation for all; if Salvation be taken in a spirituall sense, namely for eternall life, or

something which belongs to it; (in which sense) it is alway taken in the New Testament) doth no where appear in Scripture.

[Object.] Iude writes to the Church of a common Salvation, Iude 3.

[Answ.] This cannot be so understood.

For, 1. The Apostle would never have given such diligence, and thought it so needfull to write to them of such a Salvation as was common with them, to others who were damned; having in the fore∣going verse directed his speech to such as were called and sanctified of God the Father reserved unto Iesus Christ, and prayed for mercy and peace (which are effects of speciall love) in their behalf he would never de∣scend so low in the very next words as to commend so earnestly to them a salvation which was common to those that were lost.

2. This Salvation mentioned in the beginning of the verse is of no larger extent then the Faith mentioned in the end. Which whether it be understood of the grace of Faith, or of the doctrine of Faith, (as it is usually taken by Interpreters) yet it is a gift or priviledge peculi∣arly belonging to the Saints, it was once given to the Saints, not to all; so that the common salvation here spoken of, is the salvation which was common to them, together with the Apostle, yea, with all be∣leevers.

[Object.] Hee is the Saviour of all men, but specially of those that beleeve, 1 Tim. 4.10. here is a common and speciall salvation plainely held forth.

[Answ.] These words are not spoken of the second Person; of Christ as Mediatour, but of God by whose providence all men are preserved, especially beleevers. For the Apostle having shewed before that god∣linesse is profitable to all things, having the promises of the blessings of this life, and the life to come. Ver. 8. adds Ver. 10. therefore we labour and suffer rebuke, because we trust in the living God who is the Saviour of all men, especially of those that beleeve.

2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifies no more then a preserver, in which sense it is said that the Lord preserves both man and beast, Psa. 36.6. and 145.15.16. Neither could this stand with the wisedome of Christ, to shed his bloud (which was far more precious then gold or silver, or any corruptible thing) to purchase Salvation for thou∣sands who were already damned when Christ died to save them. That all the wicked who died before Christs coming were in Hell, is cleare by the parable of the rich man, Luk. 16.23. and by many other Scri∣ptures.

Neither could it much better stand with Christs wisdom to shed his precious bloud to purchase the salvation of those, whom he certain∣ly knew even at the instant when he died to save them) shold be dam∣ned afterwards: for he must needs know that for both these his death would be in vaine; now it cannot stand with Christs wisedome to do any thing (much lesse the greatest work of all) in vaine.

[Object.] Christs death is not in vaine even for those who are damned, for hereby they are freed from originall sinne.

[Answ.] 1. If they be free from the guilt of Original sin, how come all men to be by nature the children of wrath, Ephe. 2.2.

2. How come Infants so soon as they are borne to bee subject to death; death only is the wages of sinne, and sinne makes us subject to wrath.

3. When Christ takes away the guilt of sin, he takes away also the power of sin. Our old man was crucified together with him that the body of sin might be destroyed that we should no longer serve sinne, Rom. 6.6. Now if the root be killed, how comes it to be so fruitfull in sending forth branches; the flesh daily lusting against the Spirit, Gal. 5.17. yea all men walking after the flesh, fulfilling the will of the flesh and of the mind, Ephes. 2.3. being not only sinfull, but the servants of sinne; sinne reigning in their mortall bodies, and they o∣beying it in the lusts thereof. Rom. 6.12.17.19.20.

[Object.] Christs death is not in vaine though all be not saved, for he dyed to make them saveable, and to open a door that they may be saved. P. 39

[Answ.] By making them saveable, I know not well what can bee under∣stood, but procuring a possibility of salvation for them, so that though Christ by his death hath not purchased actuall salvation for all, yet he hath purchased a possibility of salvation for all, and put them in such a condition wherein they may be saved; but if so, then it will fol∣low.

1. That the effect of Christs death was only a possible or potenti∣all, and not an actuall salvation, which agrees not with the Scripture expression. For it is said, he came into the world to save sinners, 1 Tim. 1.16. not to purchase a possibility of salvation, to redeem those that were under the Law, Gal. 4.5. not to purchase a possibility of Redemption, to take away the sins of the World, Iohn 1.29. to save his people from their sins, Matth. 1.21. which implies more then a possibility of these things.

2. How could Christ by his death make them saveable who were already lost, purchase a possibility of salvation for them who were already damned? (as millions of men were before his comming) In∣ferni nulla redemptio: there is no comming out of Hell. There is a great Gulph set (saith Abraham) to the rich man, Luk. 16.26. so that none can come from them to us.

3. This possibility of salvation must have reference to man or to God: If to man, so that there is now a possibility purchased for man to save himselfe by comming to Christ if he will; this cannot hold, for no man can come to Christ unlesse the Father draw him. Ioh. 6.44. If it hath reference to God, so that Christ by his death hath purcha∣sed a possibility for God to save men: this doth much extenuate the infinite excellency and vertue of Christs death, and make the work of mans salvation to be thereby very little advanced and set forward: It being possible for God (even before Christ was given to die) to save men, by what way and means himself should think best; and Christ by his death hath purchased no actuall, but a potentiall salva∣tion, namely apossibility for God to save whom he pleaseth.

4. If the effect of Christs death be only a possible or potentiall sal∣vation, how comes it to bee made actuall? If it be said by mans beleeving and applying it by faith: it may be replyed.

1. That Faith can apply no other salvation then what is purchased, (for our application changeth not the nature of the thing) How then can man be actually redeemed and saved, by a redemption and salvati∣on that is only potentiall or possible?

2. If man by his application doth make it of potentiall to become actuall, then mans work should be more perfect then Christs worke, (for an actuall redemption or salvation, is a more perfect worke then a potentiall only.)

If it be said that Christ works this also by putting a spirit of faith into men: this confirms what we have said before, namely that Christ hath purchased not only a potentiall, but actuall salvation for men, Therefore by his death hath purchased not only salvation, but all that belongs to it, namely that spirit, which works faith and all other gra∣ces needfull to salvation, according to that of the Apostle, hee hath blessed us with all spirituall blessings in Christ, Ephes. 1.3. and so is a per∣fect Redeemer, both by making satisfaction to God for us, and ma∣king application of that satisfaction to us, by his Spirit.

[Object.] But if Christ died not for all, then there is not a doore of salvation set open to all.

[Answ.] 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached, for if the Gospell bee hid, it is hid to those that are lost, 2 Cor. 4.3. and the Apostle speaking of such as these, saith, they were without hope, Ephe. 2.12. and that the Scripture hath concluded or shut them up under sinne.

2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached, although Christ both in Gods inten∣tion, and his owne, died not for all; because in the Gospell Christ is offered to all: all are commanded to looke out to him for salvation, and promise is made to all, that if they will beleeve, they shall be sa∣ved: which promise shall certainly be made good.

[Object.] But they want a foundation of their faith, if Christ died not for all.

[Answ.] No: for the foundation both of our faith and obedience is not the secret, but the revealed will of God, which injoynes every man to be∣leeve on him whom the Father hath sent: finding himself lost, to seek out to him, and rest on him for Salvation.

[Object.] But can God in Justice require any man to looke out to his Sonne for Salvation, if hee hath not given his Sonne to purchase Salvation for him.

[Answ.] What art thou O man that disputest with God, Rom. 9.20. It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe; when at the same time hee said, he had hardened Pharaohs heart that he should not let them go, Exod. 7.2.3.4.

[Object.] But how then is mans destruction of himselfe?

[Answ.] 1. Because no man shall be destroyed but for his owne sinne, and for that sinne which his owne conscience shall tell him hee hath wil∣lingly committed.

2. Because the ground of his refusall of Christ when he is offered, is not because God hath not given Christ to die for him, (which is more then he knowes) but something else arising from some corrupt principle in himselfe: as that he will not believe what a lost estate he is in; what excellency and worth is to be found in Christ; or is not willing to subject himselfe to the rule and government of Christ, or some other like.

[Object.] If Christ hath not died for all, how then can he be their Head, Lord, and King?

[Answ.] 1. Christ is the Head only of his own body which is the Church, of which also he is the Saviour. Christ is the Head of the Church, and the Saviour of the body, Ephes. 5.23. there is a mutuall relation be∣tweene the head and members; the faithfull onely and such as are saved by him are the members of him, for hee is the Saviour of his owne.

2. There is a twofold rule and government which Christ exerci∣seth over men.

1. Generall which he exerciseth over all, all power in heaven and in earth is given to him, Mat. 28.18. Thus hee reigneth in the midst of his enemies, Psal. 110.2. and by him Kings reigne, Pro. 8.15.

2. There is a speciall rule and government which he exerciseth o∣ver his own People, and thus he is King and Lord of his Church only; for there is a mutuall relation betwixt King and Subject: and thus he is King only over those in whose hearts hee reignes by his Word and Spirit, who willingly subject themselves to him; and of such as these are those places understood, 2 Cor. 5.15. Rom. 14.9. of such as live unto the Lord, and die unto the Lord.

3. It follows not, that because he is Lord of all, hath power and com∣mand of all, that therefore he died for all; he hath power & comand o∣ver the divels, yet he died not for them; his dying for the elect is a suffi∣cient ground to entitle him; so that prerogative & making him capable of that priviledge to be Lord of all: because he humbled himself to the death of the Crosse; God hath exalted him, and given him a name above every name, Phil. 3.8. not onely honour and dignity, but power and authority; that to the Name of Jesus to his Person invested with this power and authority, All things in Heaven and Earth, Angels, Men, and Divels should be subject.

[Ground. 3] A third ground which Tho. More brings to prove that Christ di∣ed for all, is those generall expressions which the Scripture useth in speaking of Christs death; as that he gave himself a ransome for all, tasted of death for every man, was a propitiation for the sins of the World, yea of the whole World, &c.

1. He cannot be ignorant that the doctrine and truth of holy Scri∣pture lies not alway in the literall signification of the word, but in that sense and meaning which is agreeable to that place where those

words are used, and to other places of Scripture where the same thing is spoken of. He counts it blasphemy to deny that those words all every man, world, and the like, when Christs death is spoken of, should be taken in any other then a literall sense; but why may he not as well count it blasphemy, to deny that the bread in the Sacra∣ment is properly Christs body, because he saith, this is my body, or to deny that Christ is properly a branch, a corner stone, a morning starre, and such like, because the Scripture expresseth him by these names.

2. Himselfe acknowledgeth, that although the Scripture in spea∣king of Christs death, sometimes and in some places useth generall expressions, yet in other places it useth expressions wherein that ge∣nerality is limited, as when it is said, that he gave his life a ransome for many, Mat. 20.28. this is my bloud, that is shed for the sinnes of many, Mat. 26.28. he was set, or appointed for the rising of ma∣ny, Luke 2.34. the gift by Jesus Christ hath abounded to many, Rom. 5.15. he was offred to take away the sins of many, Heb. 9. last he bare the sinnes of many, Esay 53. last, he was plagued for the transgression of his people, ver. 8.

3. He cannot deny that sometimes these notes of universality, all, every man, world, and the like, are ofttimes used in a more restrained sense. 1. The word all, is sometimes taken for a part onely, or some of all sorts; so it is sayd, that Christ healed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all or e∣very kinde of disease, Mat. 9.35. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all Judaea and all the region round about, some of all sorts went out to John Baptist, and were Baptized of him, Mat. 3.5. ye tith mint and rue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every herb. Peter saw a vessell let down to the earth, wherein were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all foure footed beasts, that is, some of all kindes, Act. 10.12. All flesh shall see the salvation of God, Luke 3.6. I will powre my spirit upon all flesh. Joel. 2.28. not upon every particu∣lar man, but upon some of all sorts, so, Esay 40.5. And in this sense it is said, that Christ gave himselfe a ransome for all. 1 Tim. 2.6. name∣ly for some of all sorts, of all estates, orders and degrees of men, in which sense the Apostle had ver. 1. bidden them make prayers, and prayers for all men, for Kings and Princes &c.

2. So the word every, is many times put for some of every sort, The kingdome of God is preached, and every one presseth into it, Luke 16.16. God will make manifest the counsels of the heart, and then every man

shall have prayse of God, 1 Cor. 4.5. not every particular man, but e∣very good man of what estate and condition soever. Every man saith, I am of Paul, I am of Apollo, cap. 1.12. Every man taketh his owne supper, and one is hungry, and another is drunken, cap. 11.21. Eve∣ry particular man amongst the Corinthians did not make rents and schismes in the Church, neither did every man come unworthily to the Sacrament; but a great many did, and therefore this expression of generality is used: and so when the Apostle sayth, that Christ tasted death for every man; it doth not necessarily follow, that he dyed for every particular man, but for many: he gave himselfe a ransome for many, Mat. 20.28. even for every of the sonnes of God, for every heire of salvation, of whose salvation Christ is appointed to be the head and Captaine, for so it followes in the next verse. It became him for whom and by whom are all things, in bringing many sonnes to glory, to make the captaine of their salvation perfect through sufferings, Heb. 2.10.

3. So the word World, is often taken not for the whole world, but for a part only, as when it is said, that when Christ came into the World, the world knew him not. Joh. 1.10. that the world hated him. cap. 15.19. that the World hated his chosen ones, ver. 20. that the Whole world ly∣eth in wickednesse, 1 Joh. 5.19. This cannot be understood of the whole world as including every particular man, but onely of the worst part of the Whole wicked world. And as the word World is ofttimes taken for the worst, so sometimes for the better part of the world: as when it is said, that God was in Christ reconciling the World to himselfe and not imputing their sinnes, 2 Cor. 5.19. There is a great part of the world who were never reconciled, but alwayes have and alwayes shall remayne in a state of enmity with God and Christ; even all those to whom Christ shall say at the last day, I never knew you, Mat. 7.25. all those who before Christs comming had been strangers from the covenant, and had lived without God in the World, Eph. 2.12. A great part of the world shall have their sinnes imputed to them, for Christ shall set them on his left hand, and say unto them, go yee cursed into hell fire, Mat. 25. so also is the world taken when Christ sayth, he came into the World not to condemne the World, but that the World might be saved by him, Joh. 3.17. This cannot be un∣derstood of the whole world, for Christ shall condemne a great part of the world, even all those that he shall set on his left hand, and

what ever he shall do at last, he intended at first to do. Neither shall all the world be saved by him, neither did he intend to save all, for then he should misse of his intention; neither in reason can we thinke that he came to save such as were already damned: therefore by world, must needs be understood the better part, namely, so many as are saved. So Christ is sayd to be the bread of God that came down from heaven, and giveth life to the world, Joh. 6.33. There is a world to whom Christ actually giveth life, but he doth not this to the whole world, but onely to the believing world; for he that believeth not, shall not see life. Joh. 3. last. he is condemned already.

Yea that place, God so loved the world, Joh. 3.16. which Armini∣ans thinke serves so much for their turne, cannot be understood of all men in the world; for though the world be there taken communiter, for mankinde: for men living in the world, yea for all sorts, all estat••s, orders and degrees of men; yet it cannot be taken universaliter for every particular man living in the world: for the love here spoken of, is a speciall peculiar love, God so loved. In this God setteth out his love towards us, that Christ dyed for us, Rom. 5.8. yea, this is the greatest love, greater love then this hath no man, Joh. 15.13. Now the same persons cannot be the objects of the greatest love and greatest hatred, for then there should be no difference betwixt the elect and repro∣bate; by all which it appeares that there is no necessity those gene∣rall expressions used in Scripture touching Christs death should be ta∣ken in a generall sense.

4. It appeares plainely by many other places of Scripture, that these expressions of Christ dying for all men loving the world, gi∣ving himselfe to be a propitiation for the sinnes of the whole world, 1 Joh. 2.2. If they be truly understood, must be understood in a re∣strained sense; namely, for the believing world, for the world not onely of Jews but of Gentiles, that shall be saved (In which sense this place of John is to be taken) He is a propitiation not onely for our sinnes (Saith saint John, a Jew, writing to the Jewes) but for the sinnes of the whole world, of the world of believing Gentiles, as well as of our selves. Now that this and other like places, where generalities in the like kinde are used, must necessarily be taken in a limited and restrai∣ned sense doth plainly, as I said, appeare by many other places of Scripture, as when it is sayd, that Christ laid down his life for his sheep, Joh. 10.15. for his people, Mat. 1.21. for the sons of God, Joh. 11.52. for

the elect of God, Rom. 8.33, 34. that the promise of Christ is given to them that beleeve, Gal. 3.22. that Christ hath loved his Church, and given himselfe for it, Eph. 5.25. Now all are not the sheep of Christ, the people of God, the sonnes of God, the elect, the Church of God, for then there should be no difference betwixt these and the world, from which the Scripture distinguisheth them. Besides, Christ sayth, that he prayed not for the world, but for those whom the fa∣ther had given him, Joh. 17.9. Those whom Christ dyed for, he would not refuse to pray for: that for these he sanctified himselfe, ver. 19. that is, set himselfe apart to be made an offering for sinne, The Saints sing a new song to the lambe, because he had redeemed them out of every tongue, kinred, people, And Rev. 6.9. Therefore he hath not redeemed all of every kinred, people and nation. All those whom Christ dyed for, he loved, and whom he loveth, he washeth with his bloud, Rev. 1.5. but all are not washed. That bloud of Christ, which through the eternall spirit he offered unto God, purgeth their consciences from dead workes for whom it is offered, Heb. 9.14. but all have not their consciences purged, By the offering of the body of Jesus Christ once made, all are sanctified for whom it is offered, cap. 10.10. He hath given himselfe for his Church to sanctifie it, Eph. 5.25. but all are not sanctified. Therefore these generall expressions before mentioned, cannot be understood generally of all and every particular man, but must of necessity be limited and appropriated to such as these Scri∣ptures speake of.

Tuhs we see, that the chiefe grounds which T. M. brings for the establishing his opinion of the universality of Gods free-grace will not hold, as not being bottomed on Scripture rightly understood. He goes on to object against such answers and arguments as are brought against his opinion, let us go on to examine the strength of these.

[Object. 1] Against what is said that those generall expressions (all, men, world) and the like are not alway to be taken properly and strictly in a literal sense; he objects that although the Scripture sometimes useth Meta∣phors and dark mysticall expressions (as in the doctrine of the Sacra∣ments) yet in fundamentall points in things necessary to Salvation, (such as the death of Christ is) it alway speaks clearly and plainly, not figuratively and darkly. p. 73. 74.

[Answ.] To know and beleeve that Christ died for man is necessary to Sal∣vation;

but to know or believe that Christ died for every man, is not necessary to Salvation,

2. True it is, that in points necessary, the Scripture speaks plainly; and in a way fit to bee understood: yet sometimes it speaks figurative∣ly and improperly, because nothing more plaine and easie to be under∣stood then some figurative speeches. Tho. More himselfe acknow∣ledgeth that every Child can understand such a figure as this, the Pot seeths over; where the subject is put for the adjunct. There is nothing more frequent in Scripture and in ordinary speech, then such figures where the subject is put for the adjunct, or the whole for the part, or part for the whole. So when it is said that Jerusalem and all Judea went out to Iohn Baptist; here is a double figure, one a metominy, the place put for the People; another a Synecdoche, the whole put for the part, all for a great many, or some of all sorts; yet who doth not easily understand this: So when it is said that Christ gave himselfe for a ransom for all; may it not be easily understood that he gave him∣self a ransome for many, or for some of all sorts, especially when ma∣ny other Scriptures expresse it by many; hee gave his life a ransome for many, Mat. 20.28. & 26.28. Rom. 5.15. Heb. 9. last. The Article of the Resurrection is necessary to Salvation, and therefore laid down plainly as the rest; yet when it is said that Christ rose againe the third day, this is a figurative speech, for here is a double Synecdoche; the day first being for the whole 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day and night.

2. A part of the day, the Evening or Morning being put for the whole day; for Christ lay in the Grave but one whole day, namely, the whole Jewish Sabbath. Therefore Tho. More need not clamor against us as obscuring and darkning, yea falsifying the Scripture; when wee compare one Scripture with another, and explicate that which speaks figuratively by another which speaks properly, both be∣ing plain and easie enough to be understood of such who are willing to understand.

[Object.] Against that which is said, that the words (all, every man, &c.) are sometime taken but for some, as for Christs sheepe, his Church, and such like; he objects,

1. That this word (all) when it is applyed to creation, fall, ransome, resurrection, is never found to signifie lesse then all and everyman, p. 75

2. That this word, only, is never added, it is never said that Christ died for his sheepe onely, or that hee loved his Church onely. p. 76

[Answ.] The first is not alway true, for when it is said, that as in Adam all die, so in Christ all shall be made alive, 1 Cor. 15.22. this cannot bee understood of all and every particular man, but only of those that are Christs, verse 23. of such to whom he is a quickning Spirit, ver. 45. such as have born the image of the heavenly Adam, ver. 49. such as are dead in Christ, 1 Thes. 4.14. though all shal be made alive by the power of Christ, as Lord over all; yet not by the vertue and power of his Resurrection as their Mediatour and Redeemer.

2. For the second, that the word, only, is not added: no more it is said in Scripture that we are justified by Faith only, yet when it is said that we are justified by Faith without the works of the Law; this is equi∣volent, and as much in effect as if it had been said wee are justified by Faith only, other things being excluded. When it is said there is one God, and one Mediatour, it is as much as if it had been said, one God only, one Mediatour only; because in other places, all other are ex∣cluded besides this one: So when it is said Christ laid down his life for his sheep, it is as much as if he had said for his sheep only; because all are not Christs sheep, he will not give Eternall life to all. And by this reason here objected, when the Apostle bids husbands love their wives, as Christ loves his Church, Ephes. 5.25. some might except and say, but he doth not bid them love their wives onely, therefore they may love others.

[Object.] But if in other places the word, all, must be taken in a generall sense, as when it is said that all men have sinned; and that death is come over all men, why not as well in this, he gave himselfe a Ran∣some for all.

[Answ.] 1.Because these places have no restraint nor limitation put upon them, as those of Christs dying have, as already hath been shewed.

2. Because all shall not be saved, and the end of Redemption is Salvation, Luk. 1.69.70. neither will Christ pray for all, Iohn 17.9.

[Object. 2] Against the argument drawn from the love of God, that he loves not all with a speciall peculiar love; therefore hee hath not given his Son to die for all, Tho. More objects,

1. That he loves all with a love of pity, though not with a love of complacency, or delight.

[Answ.] But this love of pity, is not a speciall peculiar love, it is not the greatest love, as that is which caused him to die; greater love then this hath no man, to give his life, Christ may pity his enemies whom

hee meanes to destroy; it is not that unchangeable everlasting love which causeth him to love to the end, it is such a love as may be tur∣ned into hatred; therefore not the greatest love. The Lord hates all the workers of iniquity.

[Object.] God hates no man before he hath sinned in rejecting the offer of Christ.

[Answ.] He hated Esau before he was born, or had done either good or evill, Rom. 9.13.

[Object.] This must be understood of a lesse love then that wherwith Iacob was loved, as when we are bidden to hate Father and Mother, this cannot be understood of any positive hatred, but of a lesse love then where∣with we are to love Christ.

[Answ.] But the love which caused Christ to lay downe his life is the great∣est love; therefore hee died for none but whom he loved with this love: whereas hee loves the objects of hatred, such as Esau, with a lesse love, for hatred (as they make it) signifies lesse love.

2. Though hatred sometimes signifies lesse love, yet when God saith Esau have I hated, it cannot be so understood, for here love and hatred are one set in opposition against another; and therefore cannot be severall degrees of the same thing. They are here made membra di∣videntia ejusdem generis, such contraries as can never bee conjoyned. The purpose of God is here distinguished into a purpose of love, whereof Iacob was the object, and a purpose of hatred whereof Esau was the object, and they are the same with election and rejection; the Apostle makes the love to Iacob, to be the same with election, ver. 11. therefore hatred (which is contrary to it) is the same with rejection: neither can we imagine a choosing of some, but there must be a refu∣sing of others.

[Object.] I have hated Esau, and laid his mountains waste, for the Dragons of the wildernes, Mal. 1.3. By this it appears that the hatred wher∣with God hated Esau, consisted only in regard of outward things in denying those priviledges to Esau which he granted to Iacob, as the inheritance of the Land of Canaan; and preservation from desolati∣on, which is threatned to Esau.

[Answ.] Though there was a difference betwixt Iacob and Esau in regard of outward things, yet neither the only nor principall difference did consist in these; so as one is said to be loved, and another to bee ha∣ted in regard of a difference in these; for,

1. The Land of Canaan was a type of the heavenly Canaan, there∣fore Esaus rejection from the one, was a sign of his rejection from the other. Hence the selling of his birth-right is made a note of his pro∣phanenesse, Heb. 12.16. That he slighted this priviledge, and for filling his belly, passed away all his right and title to the heavenly inheri∣tance, whereof the inheritance of Canaan was a type.

2. Esaus serving of Iacob, and Gods hating of him, could not bee fulfilled in regard of any outward inferiority wherby he was beneath Iacob: for Esau in outward respects was a greater man then Iacob, so that Iacob bowed to him, and called him his lord. And he possessed a fairer inheritance in Mount Seir, then ever Iacob did in the land of Canaan, wherein he lived as a stranger: Neither was the excellency of the land of Canaan so much in the pleasantnesse or fertility of it (in the last of which the land of Egypt and Caldaea did equall, if not ex∣ceed it,) but because it was (symbolum divini favoris) as Calvin cals it) a pledge of the favour of God, and a place which he had consecra∣ted to himselfe, and to his elect people, whom he had set his love up∣on, Deut. 7.7.

3. As the mountains of Esau were layd waste, so were the moun∣tains of Iudaea; yea the whole land: First, by the Assyrians, then by the Caldeans, and at last by the Romans, and so it continues still; and should ever do so, were it not for the promise and covenant of mercy which God made wit•• Abram, Isaac, and Iacob, of which this pro∣mise of loving Iacob, when hee hated Esau, was a principall branch.

[Object.] God loves the righteous, but all men were righteous in Adam, therefore he loves all.

[Answ.] That love which is the ground of redemption, is the love of Electi∣on, but with this love he loves not all, for he hath not chosen all, be∣sides, this love hath no respect to mans righteousnes, for God loved Jacob before hee had done good or evill: God loves men with this love, not because they are righteous; but therefore they become righ∣teous, because he loves them. Hee hath not chosen us because wee were holy, but he hath chosen us to be holy, Eph. 1.4.

2. He could not execute or actually put forth any effects of this love upon Adams posterity before his fall, because they had no actu∣all being.

[Object. 3] Against the Argument drawne from the Ransome which Christ

paid for all, and the satisfaction which thereby he hath made, the ef∣fect of which is certain redemption and salvation; being justified by his bloud we shall be saved from wrath by him; Rom. 5.9. neither can a just God require a double payment of the same debt. Tho. More objects, that it is a most notorious untruth to say that all those for whom Christ dyed, and payd their ransome, are justified by his death. P. 95.

[Answ.] But how then will he free the Apostle from this notorious untruth, who sayes we have redemption by his bloud, even the forgivenesse of sinne, according to his rich grace; Ephes. 1.7. what is redemption by his bloud, but paying the ransome? what is forgivenesse of sinne, but justification? so when he makes Gods justifying of us, and Christs dy∣ing for us to be unseparable companions. It is God that justifieth, who shall condemne? it is Christ that is dead, Rom. 8.33.34.

2. Vnto the other part of the Argument, namely that Justice can∣not require a double payment of the same debt; (to let passe his oft begging of the question, and tedious tautologies) all that hee replies to purpose is this,

[Object.] 1. That God punisheth his own children, for whom there is no doubt but Christ hath made satisfaction.

[Answ.] He cannot be ignorant that punishments mentioned in Scripture are of two sorts, satisfactory and castigatory: Of the first sort are such as Christ hath suffered for his people, and which wicked men suffer in hell: Of the second sort are such as God inflicts upon his own Children and causeth them to suffer; not thereby to make satis∣faction to his justice, but to correct and chastise them for their faults, and thereby bring them to amendment; these being wholsome and healing medicines to cure their spirituall diseases.

[Object.] 2. He objects, that what God will require of others is a new debt, namely sins against the Gospell, covertly carrying it as if they were discharged of their old debt, namely sinnes against the Law. P. 101.

[Answ.] 1. But how can this stand with the perfection of Christs satisfa∣ction, if it reacheth only to some sinnes, not to all? or with the infi∣nite vertue and efficacie of Christs bloud which cleanseth from all sinne? with the fulnes of his redemption, who gave himself to redeem us from all iniquity, Tit. 2.14. shall unbeliefe, shut men out from mercy, and the benefit of Christs death? How then hath God con∣cluded

or shut up all under unbeliefe, that hee might have mercy on all, both Jew and Gentile, Rom. 11.32. Is not unbeliefe a fruit of the flesh, a branch of the old man, & a principall member of the great body of sinne? and was not Christ crucified that our old man might be crucified, and the body of sinne might bee destroyed? Romans 16.6.

2. If Christ hath freed all men from their sins against the Law, how then come they to be judged by the Law? Rom. 2.12. how are they said to be under the Law? Rom. 6.14. why are wee bidden so to speak, and so to do as those who shall be judged by the Law, Iam. 2.12. which can be no other Law then the same which hee spoke of in the vers. before, which saith, a man must not commit adultery, must not kill; neither doth that hinder, because he cals it a law of liberty, for so it is to all that are in Christ, that are led by his free spirit; for so saith the Psalmist, I shall walk at liberty, for I seek thy precepts, Psal. 119.45. I shall runne the way of thy Commandments when thou shalt enlarge my heart, ver. 32. The Commandements of God are not grievous to those that love him, and obey out of love, 1 Ioh. 5.3.

Therfore notwithstanding all that Tho. More hath said, still the Argument remains firme; for if Christ hath payed the Ransome for all, and thereby made satisfaction, and perfect satisfaction; then di∣vine justice requires that it should be accepted. If perfect satisfacti∣on be made and accepted, then perfect justice cannot require another satisfaction, and so a double payment of the same debt; namely that a poore sinner should suffer for ever in hell to satisfie divine justice for those sins which Christ already suffered for upon the Crosse, and by his sufferings hath made perfect satisfaction, such as hath been ac∣cepted.

If it be said that the sinner suffers himself, because he will not apply Christs suffering and satisfaction; to this it may be answered, that if Christ loved him so far as to suffer and make satisfaction for him; he will take order that application shall be made, for Christ is a perfect Saviour, and will not suffer the fruit of his suffering to be lost; nor have the effect of them to mans arbitrement.

[Object. 4] Against the Argument drawn from Christs intercession, that for whom Christ would not vouchsafe to pray, he would not vouchsafe to die; now he saith plainly, that he did not pray for the world, but for those whom the Father had given him, Iohn 17.9. Tho. More

objects many things, and takes great pains to find out evasions, wher∣by he may avoid the force of this Argument; amongst which, three only are to the purpose.

1. Hee tels us that by the World here which our Saviour would not pray for; is not meant the wicked ungodly world, but all the E∣lect in the World, which were yet uncalled. p. 110.

2. That Christ doth not say he will not pray for the World; but onely that he doth not pray, speaking of the present time.

3. That the word (not) is not so exclusive as to signifie not at all; but not so much, not in such manner, so privily and chiefly for these as the other. p. 111.

[Answ.] For answer, here we may take notice that Tho. More grants that the word (World) may sometime be taken for the better part, name∣ly the Elect; at least for a part of them which elsewhere he seemes not willing to grant; but that the World cannot bee so taken here, appears.

1. Because our Saviour here opposeth the World to those whom the Father had given him out of the World; now those whom the Father had given, were all Elect, as appears, ver. 2. all those to whom he should give eternall life: Therefore he doth not oppose the Elect to the Elect, one part of the Elect to another, but all the Elect to the wicked World, for which he would not pray.

2. The manifestation of his Name, ver. 6. is the same with effe∣ctuall calling, and giving of some to him by the Father, is made the ground and cause of this manifestation, and so in order of nature goes before it. Hence our Saviour saith, that he manifesteth himselfe to those whom the Father hath given him; when had he given them? namely before he manifested himself to them; (for the word is in the praeter∣perfect tense, and speaks of a thing already past and done) besides, in the words following he shews plainly the same thing; Thine they were (saith he) and thou gavest them me. How were they Gods, but by Election, and by Election he gave them to his Sonne, appointing them to obtaine salvation by Iesus Christ? 1 Thes. 5.9. So that giving here, is not effectuall calling, but that which goes before it, as the ground and cause of it, namely Election; according to that of the Apostle; whom he hath predestinated, those also he hath called, Rom. 8.30.

3. Our Saviour mentions this praying as a choice priviledge belong∣ing only to the Elect; and as to the Elect only, so to all the Elect stan∣ding

in opposition to the wicked World: from which therfore none of the Elect are to be excluded; for he prayes for all those whom the Father had given him both called and uncalled. I pray not onely for these, but for those who shall believe in me, Iohn 17.28.

4. Those uncalled ones whom our Saviour prayes for, ver. 20. he distinguisheth from the World, ver. 21. & 23. and therefore it is not likely he would expresse them by the name of the world in ver. 9. And this which hath been said may likewise answer the two last objecti∣ons; for if the World here cannot signifie the Elect uncalled, but on∣ly the wicked World, then Christ doth not pray for them at another time, or in another manner then for his own; for he doth not pray for them at all.

So that the Argument still holds good, if Christ would not pray for wicked men, such as shall perish in the end; hee would not die for them, for to lay downe his life was an action of the greatest love; and for whom he hath done the greater, he will also do the lesse: His love in dying, and thereby making satisfaction being the foundation of his intercession, and all other benefits belonging to our Redemption.

[Object. 5] Against the Argument drawne from Election, namely, that the Sonne died for no more then the Father had elected to son-ship, and to the eternall inheritance; there being a connexion betwixt Electi∣on, calling, Justification and Glorification, Rom. 8.30. Ephes. 1.13. but all are not Elected; therefore Christ died not for all. Tho. More replies very little to the purpose.

1. He saith, that the proposition is directly contrary to the Scripture. Heb. 2.9. 1 Tim. 2.6. but he should have sayd, to those Scriptures taken in his sense, but not taken in the true sense: for is it not agree∣able to the Scripture, to say that those whom God elected or prede∣stinated, those he appointed to obtaine salvation by Jesus Christ, for those Christ dyed, those hath he called, justified and to which he adds, that it is so grosly false, as it deserves rather abhorring then an∣swering, pag. 114. But it may be better sayd, this kinde of language deserves rather to be abhorred then answered, which makes the lan∣guage of Scripture a thing to be abhorred.

2. He saith that it overthrows the distinction which the Gospell makes, betwixt common and speciall salvation. Answ. It may well overthrow that which hath no foundation in the Gospell, which his common salvation hath not, as before hath been shewed.

3. He denyes that there is any such connexion betwixt these priviledges, that he who partakes of one, must needs partake of all, pag. 117. All that is in the common salvation pertains to the speciall, but not on the contrary.

[Answ.] 1. It hath been already shewed, that there is no such common sal∣vation, if salvation be taken properly, and in a spirituall sense, namely for eternall life, or any thing which necessarily belongs to it.

2. That there is such a necessary connexion betwixt election and redemption, may thus be proved.

All those, and onely those who are elected, are likewise redeemed, called, justified, glorified.

But all are not elected, nor shall be called, justified, glorified, therefore all are not redeemed.

The proposition is proved by those Scriptures which make the love of election, to be the ground and cause of redemption and all the rest. God so loved the world that he gave his onely begotten son; which cannot be meant of a common love, because it tends to everlasting life, Joh. 3.16. to salvation, 1 Tim. 1.16. we love him because he loved us first, and gave himselfe to be a propitiation for our sins, 1 Joh. 4.10, God setteth out his love in that while we were sinners, he gave Christ to dye for us, Rom. 5.8. so that Gods love is the cause of giving his son, where that goes before, this must needs follow, neither is this ever to be found, where that hath not gone before. To this purpose also the A∣postle sayth, we are chosen in him, Eph. 1.4. (not as the foundation of our election which is onely from the good pleasure of his will, ver. 5.) but of our redemption and salvation, in that he hath appointed us to ob∣tayne salvation by Jesus Christ, 1 Thess. 5.9. In both which places Christ is made the fruit and effect of election, therefore of equall extent with it, reaching neither shorter nor farther then that doth, so that he is given for all, and onely those that are appointed to salva∣tion. For if God therefore gives Christ for men, because he hath ap∣pointed them to salvation, it follows on the other side, that if he hath not appointed all men to salvation, he hath not given Christ for all, and how can we in reason thinke, that God should give his sonne to purchase salvation, for those whom he never intended to save; yea, more, for such whom he intended to destroy. For it cannot be denyed that God will bring destruction upon a great part of men; and what he doth in time, he intended to do before all time.

2. The Apostle sayth, we are chosen to salvation through the beleese of the truth, 2 Thess. 2.13. Now saith is the gift of God, Eph. 2.8. and such a gift as he doth not give to all. Now if it should be asked why God doth give this gift to some men rather then to other, it must be answered, because he hath chosen them to salvation? so many as were ordained to eternall life believed. Act. 13.48. If it should on the other side be asked, why doth he not give faith as well to others, since he is able to do it; the answer must needs be, because he hath not appoin∣ted them to salvation. Now if God will not give faith to those, whom he hath not appointed to salvation; shall we thinke that he hath given Christ for them, which is farre the greatest gift of all. For the rest which follows, it is but a venting of his owne private noti∣ons about election, wherein either he affirms that which is not deny∣ed, or proves not that which is denyed.

[Object.] Against that place, Act. 13.48. that so many as were ordained to eternall life beleeved. Tho. More objects that the word ordaining is to be understood of an actuall ordaining, constituting, preparing. furnishing, making meet, and not of Gods eternall purpose, pag. 150.151.

[Answ.] 1. This he sayes, but this he proves not: but the contrary may be proved from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which as it is most usually taken in Scripture, is not put for preparing, furnishing or fitting, but for or∣daining or appointing, so it is sayd, the powers which be, are ordai∣ned of God, Rom. 13.1. and it was told Paul all things which were appointed for him to do, Act. 22.10. In both which places the same word is used.

2. This ordaining to life, is made the cause of beleeving, which a∣riseth not from any furnishing, or fitnesse in our selves, but is the free gift of God, Eph. 2.8.

3. How can we be sayed to be actually constituted, freed and pre∣pared for eternall life before beleeving, when as faith is the first thing that fits us for life.

4. The word here used is in the praeterperfect tense, and doth not signifie any present condition or disposition in them, but some∣thing which had beene done long before; so many as were orday∣ned to eternall life, long before this time of their hearing Paul preach.

[Object. 6] To the argument drawne from the equall extent of Christs offices

that to whom Christ is a priest, he is also a prophet to teach them, and a Prince to rule them; but these offices pertaine onely to his Church and chosen, therefore the other also. T. M. replyes, that in all Christs offices, there is something more generall which belongs to all, some∣thing more speciall which belongs to the elect, pag. 125.

[Answ.] But that great worke of his priestly office, whereby he hath of∣fered himself as a ransome for sinne, (which Tho. More makes com∣mon and generall pag. 192. to all) is the foundation of all the rest, (being not onely satisfactory but meritorious, such whereby he hath not onely satisfyed for sinne, but purchased righteousnesse and life) and therefore those who have their part in this, shall have their part in all the rest, as hath been already shewed. He that spared not to give his owne sonne, how shall he not together with him, freely give all things also, Rom. 8.32.

[Object. 7] To the argument drawne from Gods denyall of giving to a great part of men, the meanes of comming to the knowledge of Christ, and therefore he hath not given Christ for them, Tho. More replies that God doth use some meanes toward all to bring them to know∣ledge.

[Answ.] But whether hath he given to all men since the beginning of the world sufficient meanes to bring them to the saving knowledge of Christ? if he hath not, then what he saith of giving them some means of knowledge is nothing to the purpose. If he hath, how then can that hold true, that the Gospell was a mystery which had been hid from all ages and generations, Col. 1.26. That the Gentiles before Christs comming were strangers from the life of God through igno∣rance, Eph. 4.18. That they were strangers from the covenant with∣out Christ, without God in the world, Eph. 2.12. that in times past, he suffered all nations to walke in their owne wayes, Act. 17.30. this was a night time, a time of darkenesse with them, Eph. 5.8. Rom. 12.12. 2 Cor. 4.6.

If the Reader desires further satisfaction, touching this point of Christs dying for all, let him passe on to the next treatise, and looke into the Article of redemption, where he shall finde that handled which here is omitted,

Notes

• Luke 11.42