saith It is for men John 1.4 5.9 The world 1 John 2.2 All Nations to the ends of the Earth Act. 13.47 But speaking of the same received and enjoyed he saith it is in beleevers that are borne of God John 1.12 13. and 3 3.5-16 a people chosen out of the world and not of it John 15.19 17.14 redeemed unto God out of every kindered tongue and people and Nation Rev. 5.9 yea he contradicteth the very testimony of the Holy Ghost that saith of the life of Christ Iohn 1.4 5. It is the light of men and the light shineth in the darknesse and the darknesse comprehendeth it not But this man saith he is a light of or to none but those in whom he revealeth himselfe and draweth their hearts to beleeve on him and so also denyeth the doctrine of Jesus Christ Iohn 3.19 that saith This is the condemnation that light is come into the world and men love darknesse c. and hate the light which this man denyes saying that Christ is no such light to any that they may take offence at it or so as they may for that be condemned for if he extend any light they beleeve c. surely our Saviour said well Mat 6.23 If the light that is in a man be darknesse how great is that darknesse And so if Mr. Garners grand opinion and most esteemed truth and Mystery that must season all the rest be filled with so much darknesse no marvell his whole Treatise be full of darknesse To conclude his mysteries with his affirmation concerning Jesus Christ being a light to the Gentils c. That mystery was not in being till Christs manifestation and suffering in the flesh page 115. and 123. and 131. I confesse this is my sterially exprest and had need to have been better explicated that it might be acknowledged true for certain the word the Sonne of God that is the Christ in whom is all the mystery of God and the life in him that is the light of men was verily in being before he tooke flesh John 1.2 3 4.14 1 Iohn 1.1 2. yea and the calling of the Gentils was fully in the Scriptures of the Prophets though the flesh of Christ and his actuall and personall death resurrection and Sacrifice was not so in being till acted and then the mystery concerning Gentils cōversion not made known in his dying but by his Spirit after his resurrection and ascension Acts 2. and 9. and 10. and 11 Col. 3.5 So that in all this view of his expressed Mysteries one may clearly see that 1. he hath only pretended to and boasted of but not unvailed any mystery 2. He was out of his place and out of the way of Christ and those taught of him to pretend and assay to talke of the high and deep mysteries when he is discoursing of the beginning of the Gospell of Christ the foundation of repentance to draw in unbeleevers to beleeve and help forward the weakest Christ and his did not so Iohn 16.12 1 Cor. 3.1 2. 2 Cor. 3.12 and 4.2 Heb. 5 12. 3. He tooke a wrong course to discover mysteries in that he strove to find them in and fetch them out of such words as All men All nations the world the whole world It had been more seemly to have done it in and out of the names and titles of Christ and his members as Jesus Christ our Lord the Sonne of God the Saviour of the world Emanuel the seed c. though indeed the mysteries are unvailed in full sayings of the Gospell 4. He wrongs the sayings of the Gospell in pretending as if the sayings therein about the foundation and things absolutely needfull to salvation were darke and full of mysterious equivocation as his own sayings are that so he might have his fancies admired and received for truth as is shewn in this reply 5. In all his acknowledgements of truth he hath come short of those that have gon before him if not of those he opposeth let their writings testifie 6. In all his pretence of unvailing Mysteries he hath missed the very mentioning of them as Scripture doth which are plainly unvailed set forth therein yet in such words of wisdome and truth without any equivocation as by reason of the vaile over the heart till it turne to the Lord none clearly see prize or understand without some spirituall illumination and opperation of the Holy Ghost that turneth the heart to the Lord and giveth both the eye to see and some experimentall tast thereof 2 Cor. 3 17 18. As 1. The freenesse riches and glorious love of God in the gift of his Sonne and the reconciliation wrought and hope laid up in him this shining through the death of Christ upon the heart of a man so as when a man is found in his filth and enmity and sees nothing in himselfe to difference him from others or encourage him to looke to God yet such the power of his death when this love is commended through it and the power of the love through it commended as it puls a man from out of himselfe dependances and delights and from the worlds state way and fellowship and reconcileth him to God enabling him to beleeve on Christ renewing the heart c. Rom. 5.5 8.10.11 Tit. 3.4 5 6 7. 2. The speciall interests priviledges and gifts confirmed on these that are so brought in to beleeve even all the priviledges of the new Testament even the holy Spirit to mind them of Christ and teach them the things of him and write his mind in their heart to lead them indue them with gifts make them usefull c. Iohn 1.12 13. and 14.16 17 26. and 16.13 14 15. 1 Cor. 2.9 10.11 Heb. 9.14 15. 3. The intercourses of love the streams and springs the secret hints of light whispers the cōmunications receits between Jesus Christ the heart of the Church or souls of unfained Beleevers Cant. 1. and 2. and 3. and 4. c. In all which is some experimentall knowledge of that great mystery God manifested in the flesh c. These are mysteries plainly declared and evidenced in words of truth and wisdome that are a light yet rightly known discerned and prized of none without the spirituall teaching of the Holy Ghost 1 Cor. 2.8.15 7. He hath come short of expressing those mysteries or that mystery he hath most busied himselfe to unvail which also though with brevity is more plainly and fully exprest in the Treatise that is by him opposed as may be there seene in chap 14. page 78.81 82 83 84. And Oh that he rightly knew this mystery as it is unvailed That the Gentils should be fellow-heires and of the same body and partakers of his promise in Christ by the Gospell Ephes 3.6 By circumcission and being endeered too and made one with the Jewes by Mosaicall observances It was not doubted by any of the Beleeving Jewes in the primitive times But without this and only by the
belonged to Paul not as a man but as an elect vessell A secret indeed no where as redemption was effected by Christ in his owne body set forth in the Scripture which tels us That all are by nature dead in trespasses and sins under sin c. without difference Rom. 3. Eph. 2. And that Christ dyed for the ungodly and unjust and for our sinnes and surely men are ungodly and unjust and sinners as they are men and not as they are elect vessels Rom. 3 10-20 But that it was for men is evident 2 Cor. 5.11.14 15. 1 Tim. 2.5 6. Thirdly for what Christ thus gave himselfe to God whether for this that for and upon this very gift men should be at peace with God one with him and God now without any more done take all sinne out of them or from off them and so all punishments and deaths and fill them with eternall life embracing them as sons in his delightfull love or whether it was for this that for and upon that very gift Jesus Christ might have the dispose and be the Lord of all Rom. 14.9 Psal 2.7.9 And be the Saviour of the world 1 John 4.14 Isa 49.6 And the propitiation for the sinnes of the whole world Ioh. 2 2. And be filled with authority power and spirit to preserve men and creatures for their use and to use means and send forth spirit in the means to move men to repent and seek the Lord Matth. 28.18 Phil. 2.8 9 10. Psal 75.3 68.18 Rom. 2.4 And to be the Judge of all to absolve all that by his grace in the meanes are prevailed with to beleeve on him Mat. 9.6 Act. 10.43 And to condemne such as hold the truth in unrighteousnesse and so persist in their impenitencie unbeliefe and rebellion Ioh. 1.18 19. Psal 68 18-21 And that being thus made perfect he should be the Author of eternall salvation to all that obey him Hebr. 5 8 9. And throw into a second death all that rebelled against him their right and lawfull Lord that bought them and abolished the first death for them 2 Pet. 2.1 2 Tim. 1.10 With the Devils also for that they usurped to deceive and draw men to rebell against his government Now whether of these wayes Mr. T. W. will answer this question Charity bids me make no resolution because if he should answer the former way as his writing gives occasion to suspect then I know no full or plaine sentence of Scripture to expresse or countenance his Answer with nor can Iunderstand how he can free his saying from charging God with injustice for receiving a sufficient price and detaining that for which it was given in suffering such as by such saying ought to be freed still to be born under guilt and defilement of sinne and to remaine many dayes under the power the darknesse and sinne and Satan and afflicted with punishments and death nor can I see how he will avoyd derogating from the great mediation and exercise of the High priest hood of Jesus Christ which Scripture shews to be at the Right hand of God and by vertue of his Death and Sacrifice offered to God wherefore I will not so conceive of his meaning but if he Answer in the latter though it be with more apt and fit expressions then hee granteth all that T. M. hath laboured to maintaine for how else will he understand the sufficiency of the death of Christ wee are not questioning what is the sufficiency of God the Creator as Creator The Death Resurrection and Sacrifice of Christ is certainly a creature though such as in which the Creator is yet as Christ is the first borne of every creature The first borne from the dead the second man made a quickning Spirit so all this in him a new creation now how there should be a sufficiency in any created being though possessed with God for redeeming any for which there neither is nor ever was any intention or will of the Creator I cannot understand indeed if he had said it might have been sufficient if God had so willed I might and would have spared this given another Answer But he plainly confesseth There was value and worth in Christs Death in regard of the sufficiency and excellency of it for the redeeming al the men in the world And if there was such value and worth for sufficiency in it It is so in it still compare John 1.4.5 with 1 Ioh. 1.1 2 3. The Word of the Lord endureth for ever I say 40 8. 1 Pet. 1.24 25. And we are to follow those the end of whose doctrine and conversation is to set forth Iesus Christ The same yesterday and to day and for ever Heb. 13 8. And so whosoever misse it is for not receiving the tenders of it in the meanes Prov. 1.23 24 c. So that Mr. T. W. in this saying hath secretly granted that which he openly opposeth but yet he saith whether Christ in Gods intention and his owne performance so payed a ransome for all and every particular man as thereby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove saith Mr. T. W. He meanes not that T. M. goeth about to prove that this is the thing in question that rests for himself to prove But that T. M. undertakes to prove this thing that is in question but he should either have put downe T. M. his owne expressions or else not after have slandered him p. 3. l. 5 6 7. saying That Christ entended to reconcile all men to God by the reconciliation wrought in his body with God for men which saith he are Tho. Moore his owne words but as hee hath annexed them they are Mr. Tho. Whitfeild his owne surmises And therefore seeing he hath not set downe the question either as Doctor Davenant did To which I yeelded in my Booke nor as I there expressed it nor kept close in his Treatise in answering to that hee expresseth as mine I must a little open the businesse before I yeeld him this to be mine And so I confesse my selfe to conceive that I understand and beleeve that in the beginning God made one man a living soule and that he made him righteous and a publike man Gen. 1.26.27 1 Cor. 15.45 That he made them superiour and inferiour male and female fit for encrease by generation and called their name Adam 1 Tim. 2.13 Gen. 1.27 5.2 And that God at the first created all men in his creation of this man and made all men righteous in making this man righteous Eccles 7 29. So as what this Adam was in his publique place in which he then stood all men were in him for he was all men and what God adorned and furnished him withall he did it in him to all men And the oportunity of eating of the Tree of Life with the charge not to eat of the tree of Knowledge of good and evill and affirmation of
AN VNCOVERING OF MYSTERIOVS DECEITS BY WHICH MANY ARE KEPT FROM REPENTANCE AND entring the doore of Life In a Reply to M. Garners opposition of Truth stiled Vnvailing of Mysteries With Addition of A Reply to Mr. Thomas Whitfeild his Treatise with a three-fold Title BY THOMAS MOORE JOHN 5.39 Search the Scriptures for in them yee thinke yee have eternall life and they are they which testifie of mee Saith Christ Whose sayings are all True and Right LONDON Printed in the yeare 1647. CHRISTIAN READER BEing once in conference with Mr. Robert Garner that should have been about the lawfulnesse or unlawfulnesse of Baptizing Infants I desired the foundation of all might be first discoursed concerning Jesus Christ whether hee were the Propitiation for the sins of the whole world or no which took up our time without agreement then I yeelded him to wave that And if he would either set downe 1. What the Ordinance not the forme or materials but this ordinance of Baptisme is 2. Vpon what grounds to be administred 3. To what end and then set downe his position of the unlawfulnesse of baptising the infants of the Church And I would answer him or if he required I would answer the three questions and set down my position of the lawfulnesse of baptising the infants of the Church or profest Christians But more of him in this I heard not till I met with his book in which he hath fallen on the foundation endevouring to darken it and confute with his pen what he could not with his tongue and therein hath been pleased to joyne two brethren of his own judgement and practise about Baptisme with me thinking his friends will take it that he answers one in answering the other and so confutes both when he confutes neither the men I reverence and love and esteeme gracious and in many things before my selfe but I suppose if they did believe and hold the foundation in respect of the extent of it as I doe they would not count unlawfull the baptising of such infants as by gracious providence are brought into the charge tuition of Christians to bring up for Christ as I hope all Christians take their little ones to be But far be it from me to judge my Brethren that doe or leave undone to the Lord and for the Lord in maner of using an ordinance what have I to do to judge the servants of my Lord and Master to his own master he standeth or falleth but answer I may when they call me to it only for the truth of the Gospel and the plain sayings of Christ and against that which opposeth the same and so cals Christ execrable in opinion or practise do I contend and so far should I contend against the denying baptising infants or renouncing that Baptisme then received to take another and still love those I contend with yea as brethren so farre as they exalt Christ But the opposition of the truth of Christs own words in the Gospell and the faith thereof I cannot look at as done to the Lord in any better maner then Saul thought in his conscience he was bound to do many things against the Name of Christ Therfore meeting with a book of Mr. Garners with a glorious title opposing all the way the truth of the sayings of Christ I have been notwithstanding my love and reverence of the man and his parts the more plain and rough in discovering or uncovering those Mysterious Deceits covered over with acknowledgement of some parts of truth and pretence of unvailing Mysteries which I had no sooner done but there was sent me from London a Book of one Mr. Tho. Whitfeilds some yeares since a Minister in Northampton-shire and a Lecturer as they say also at Stamford and since as himselfe saith at Yarmouth and now I suppose againe in Northampton shire nigh Rutland who pretended an examination of my Booke which either he did very sleightly or answered very unfaithfully and mistaking or flying my sayings framed other supposing to answer me in Answering Arminius To whom for all that concerneth my Book my Answers to Mr. Garner do fully answer yet I have afforded a small reply to him that he may not thinke himself sleighted nor adored only I am sorry for the sake of Ministers profest Divines that so grave a one should publish Arminianisme with such weake and unsavoury confutations after such sound and learned ones â—xiant And yet more that hee should maintaine an opinion to condemne his practice for would he from place to place stand Minister over a people not being sure Christ Dyed for them all or would he receive wages for work of such for whom he hath no certaine ground that there is a possibility of his Ministry to be profitable to them or will he baptise any for whom Christ hath not Dyed or eate the Lords Supper with such will he 〈◊〉 an uncertain and be as one that beats the aire far be it doth not this if it should be so give occasion to others to speake evill of such Ministry Baptisme and Communion Surely for those of M. Whitfeilds mind being conscionable I marvell not they run into Mr. Garners opinion and practise As for my self seeing neither of them have granted those Christian requests in my Epistle before that Book nor can oppose but by confounding what the Scripture makes distinct and running to reasonings and wresting Scripture sayings I am still more confirmed and finding the quintescence of all oppositions I have met with to bee in Mr. Garners Booke I have resolved to let this Reply be for Answer to all till I meet with those that discourse more soundly not doubting but there are that may helpe me still with better expressions in mean time I have writ this to prevent many from being discouraged and turned aside from Christ desiring the Lord to make us of one mind in him as the Truth is in Jesus And so rest Thy servant in and for Christ THOMAS MOORE AN VNCOVERING OF MYSTERIOVS DECEITS BY which many are kept from repentance and entring the doore of life THE FIRST PART THis very Distinction in considering the redemption by Jesus Christ as it is wrought effected and prepared by himself with God for men And as by Spirit hee makes it knowne and there-through draweth men to himselfe and workes it in men affirming the one perfect and before the other and larger then the other is exeeding faulted by some Advarsaries of the truth of the extent of these sayings Joh. 3.17 God sent not his Son into the world to coÌ„demn the world but that the world through him might be saved Joh. 4.42 The Christ the Saviour of the world 1 Joh. 4.14 The Father hath sent the Son the Saviour of the world Ioh. 12.47 I came not to judge the world but to save the world 1 Cor. 5.15 He dyed for All 1 Tim. 2.6 Gave himselfe a ransome for all 1 Jo. 22. And is the propitiation for the sins of the whole world This
this Scripture in it self then mark his causion and being wrightly understood is most holy spirituall and precious but having so said he will give you a reason why they cannot be true as they are spoken then be proceeds to wrest and glâ—sâ—e them as if in themselves full of equivocation and absurdities but in his glosse which he cals the mind of God page 165. line last there is a precious truth thus dealing with the Scripture as if he were expounding and applying suffer the rudenesse of this expression Jsops fables for a wise man and a friend would hardly interpret the serious sayings of a wise prudent judicious and faithfull man so as he doth the words of the Holy Ghost and if this appear so is it not a degree of their sinne that crowned him with Thornes and then bowed the knee said hai King of the Jewes but spit upon him smote him also Mat. 27.29 30 though mockingly they adored him in the garments they had put upon him yet they led him in his own garments to be crucified verse 31. and what is it lesse to magnifie his sayings adorned with our glosses and senses framed for and put on them but to lead them in their own sense the sense which the words themselves import and wherewith they are naturally cloathed to be crucified and made to appear as vile as is in the drift of the greatest part of Mr. Garners discourse But I will note here only 2 Peter 2.1 and judge 2 Peter 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Are these the words of man or God Did Peter speak or write them according to his own imagination conception and supposall in a charitable judgement or did he speak and write them according to the inspiration and motion of the Holy Ghost If wee take them the former way wee make them the words of a man that may be failing and need helpe if wee take them the latter way as they are indeed verrily to be taken 1 Cor. 2.13 2 Tim. 3.16 2 Pet. 3.2 then wee take them as they are indeed the words of God and so full of truth and certainty and opperation in them that beleeve and so of themselves if they may be beleeved they doe instruct us in divers things 1 About the true Prophets and the false in former times in this word But there were false Prophets the true Prophets did not study or invent that which they prophesied nor speak or write by their own will but they waited attended diligently what the spirit did signifie and so speake and write as they were inspired moved by the holy Ghost 1 Pet. 1.11 12. 2 Pet. 1.20 21. and so the Apostles 1 Cor. 2.2 13. 2 Pet. 1.18 2 Tim. 3.16 But the false Prophets lifted up their own understandings and exercised their own reasons and finding as they conceived absurdities and impossibilities in what the true Prophets by inspiration had said they according to their conceptions vented their own dreames Jer. 23.26 27.30 32. 2. About the Teachers in times since the Apostles the true Teachers take heed to the words and sayings of the Gospel uttered by the Prophets Apostles 2 Pet. 1.19 2 9 Gal. 1 8 9. Ephes 2.20 and so speak according to light and grace received and faith given Rom. 12.3 even that Gospell and those words faithfully without vailing wresting or corrupting it 2 Cor. 2.17 3 12 13. 4 1 2. Tit. 1.7 8. But the false Teachers lifting up their own understandings conceit impossibilities follies absurdities in words sayings yet pretending to teach them do vaile corrupt and glosse them make them appear right to maintain that which they hold forth to 2 Cor. 2.17 and 11.3 4. 3. The doctrine that these false teachers bring is full of heresies oppinions swarving from and contrary to the truth and sayings of the Gospell Gal. 1.6 8. 4. The manner how they bring in these heresies and that is not by an open and plain rejection of the Scripture but privily as the false prophets of old came pretending the name of the Lord and thus saith the Lord so to steal away the word of the Lord from the people Jer. 23. and 29. so they pretend the words and sayings and spirit of the Apostles 2 Thes 2.2 and then pervert and wrest and mangle those words and colour them with their glosses that so they may steale the plain sayings of Christ and the sense his words import from their hearers and fasten on them their own opinions and glosses 2 Cor. 11.3 4 15. Gal. 1.7 5. Both the worke of these false teachers in venting their heresies and also the event of these heresies received which is twofold even 1. Denying the Lord that bought them here is the greatnesse of the evill a fearfull sinne to deny his right of Lordship that had so dearly purchased it Rom. 14.9 12. to deny the goodnesse of his Lordship that had brought them out of the darknesse of this world into so much light and fellowship with his people John 3.19 to deny him the truth goodnesse and righteousnesse of his sayings Ier. 8.9 to deny the motions and teachings of his spirit and grace vouchsafed Rom. 2.4 Acts 7. What so great so good a Lord that hath so bought and loved them to be adversaries to him and refuse to have him raigne over them and to reward him evill for good and hatred for his love this is marked out for the inexcusable abomminable great and fearfull sinne indeed to which is threatned the grievious curse Psal 109.2 3 4 5 to 20. Luke 19.27 2. And bring upon themselves swift destruction Is not this the just punishment of so great a sinne and are not they said by this their sinne to bring it yea to bring it swiftly upon themselves and heavy is the prophecie to some that many follow their pernicious waies by whom the way of truth is evill spoken of now say did not the Holy Ghost know whether they were bought or not and whether Christ by vertue of that purchase was their right and lawfull Lord or no and whether these did deny him or no Or where will Mr. Garner find the deceite to make it but a seeming was it in them did they but seeme to deny or was it in the Lord that he had but seemingly bought them in both is the voice of Mr. Garners writing they were not bought saith he in truth and really as though it were indeed so pa. 162. they did but deny him he saith in point of profession they did but professe themselves to be bought page 158. to 165. so that in their continuance in their profession they it seems by him thought themselves bought but then they were in an error for they were never so much beholding to him and
nature though clearly delivered as is clear 1 Joh. 3.1.2 3. with Col. 3.3 4. the sayings themselves are a light so called 2 Pet. 1.19 4 Hee saith not that the sayings or the hardnesse of the things in the sayings did lead any to erre no sure if they had become fooles in themselves and beleeved the sayings and attended on God therein they should have had as much knowledge of the things as was meet for them in due season John 8.31 32. Prov. 8 9. But they not beleeving the truth of the sayings because of some things in them beyond their conception they did wrest them to bring them to their own conception and so hurt themselves 5. Hee faith not that all men or gracious men but only such 1. As were unlearned not spiritually inlightened and taught of God and so had not the faith and feare of God ruling in their hearts John 6 44 45. 2 Cor. 2.9 15. 2. Unstable such as did not abide in that which was plainly testified in the Gospell and which also they are at some time perswaded to beleeve John 2.24 3. And did wrest all the other Scriptures to their own destruction they did not so magnifie the love of God in speaking in the Gospell with words of plainnesse and truth for them to understand but tooke his sayings as the speeches of a Barbarian and so they beleeved not the sayings in their own plain repoit for in so beleeving or speaking they had not erred Mat. 2.5 6. But they did wrest mangle adde too or take from frame absurdities raise their own consequences and then make glosses and so wrested the Scripture to their own destruction so that all this rather holdeth forth the plainnesse of the beginning of the Gospell And if it be replyed that Christ spake many things in partables Mat. 13.3 Answer is it is true he did so and yet he spake the beginning of the Gospell clearly John 3.15 19. and the partables expounded to his Disciples are now left upon record for us and so that to us can be no sufficient plea Mat. 13. and Luke 8. But though he did speak many things in parrables before his death and resurrection yet he left in charge with his Disciples to whom he promised and after his ascension did send forth his spirit to teach them all he had said to them Iohn 14.26 that what he told them in darknesse they should speak in the light and what they heard in the eare that to preach on the house tops Mat. 10.17 and is not this given as a reason that the knowledge given them is a light set on a candle-stick that they that enter in may see the light Luke 8.10 16. And have not the Apostles professed to have kept this charge to have used great plainnes of speech not to put a vail over their face 2 Cor. 3.12 13. and to have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending themselves to every mans conscience in the sight of God 2 Cor. 4.2 and to write none other thing then those to whom they writ did read 2 Cor. 1.13 and so as when they read they might understand their knowledge c. Ephes 3.4 protested before God the things they writ they did not lye Gal. 1.11 20. And shall wee be such fools then to be cheated and drawn from the beleefe of the plain sayings of the spirit in the Gospell by unbeleeving intimations of difficulty to preferre mens painted fancies farre be it VIII He runs most upon reasoning and frameth reasons to find and conclude impossibilities of truth absurdities untruths and contradictions of truth even in the plain sayings of the Holy Ghost page 25 47 111 159 and 172. And so hovers about a text to fashion it for himselfe before he dare meddle with it the particular reasons I shall deale with in answer of his senses forced on many words and his latter conclusions only note this here this is not the way of faith or of a beleever nor yet the way to faith it beseemes Hethens and Pagons for their religion and not Christians It beseems us what ever our Lord hath said to beleeve it true right and good though it be a bove the reach of our reason and not to goe reasoning and inferring and so seek to have reason first satisfied and then beleeve But to beleeve first that reason may be subdued in beleeving till when it cannot be rightly satisfied about the truth and goodnesse of divine things seeing it is naturally an enemy to God Rom. 8.6.7 and must be subdued 1 Cor. 1.18.19.20 and such as have striven to have reason first satisfied have turned from the truth John 6.29 to 66. and this is the way by which the writers of Divinity and Phylosophy dissected have denied the creation and beginning of the world the drowning of the world severall actions of Christ and the resurrection of the body after death they conceit they see so many impossibilities of truth in the sayings so many absurdities and contradictions and they pretend discoveries of mysteries in which they affirm all true so denying the whole foundation of Religion Oh reason unsubdued Oh wisdome of the flesh what an enemy art thou to God I am sorry to see a man of such eminencie so swayed by thee IX He compareth the sayings of God concerning Christ and his workes by him with the sayings of his servants touching men yea and of others also as page 63. not to equalize only the world and all men in their sayings in the largenesse of the extent which yet were too much to equall man with God but to limmit the extent of those words in the sayings of God to the extent in the sayings of men which is very evill and dishonourable to God Isay 40.12 18. and contrary to our expresse rule Heb. 2.8 1 Cor 15.27 from Psalme 8.6 with Iohn 1.2 3 12. Though Mr. Garner hath done this hiddenly X. He limmiteth generall sayings of the spirit for propositions for faith to applicatory sayings of Beleevers by the spirit in profession of faith yea and maketh those applicatory sayings in confession of faith to be the true interpretors and oppeners of the largenesse of the extent of the generall sayings for propositions for faith pages 60 61 68. And by the same way of interpretation there is as much force every way to deny that God created every man because it is said of Israel one God hath created us Mal. 2.20 that all men have sinned because it is said of Israel we have sinned and committed iniquity Dan. 9.5 and of beleevers in many things wee offend all Iames 3.2 That all must dye because it is said of Israel wee must needs dye 2 Sam. 14.14 that all shall be raised because speaking of the Jewes it is said many c. Dan. 12.2 and that all shall come to judgement because it is said in speaking to
cause to acknowledge another And in points of practice also how many have pressed Beleevers walking after and according to particular dictates and motions suddenly given in by the Spirit of grace which is very good to deny or make carelesse of the sayings of Christ in the Gospel sutable to which he hath writ his Law or mind in the hearts of Beleevers that would move on all occasions according to those sayings if they were heeded And approve of pressed speaking and teaching the things of Christ by a sudden and immediate revelation of them by the Spirit of grace to the heart which is exceeding profitable when that is indeed vouchsafed and suiting to the Prophets of old and yet this that they may deny Beleevers according to the knowledge and faith given them by comparing searching and producing Scripture to teach the things of Christ which is also profitable and sutable to the Priests and Levits of old And so to commend singing according to a gracious inspiration which is very good when so vouchsafed yet this pressed to deny singing according to grace in the heart such Psalmes as are left upon record which is also good and many such like might be instanced and when it may be to hinder the receit and to disturbe and put by the settlement and profitting of some needfull and profitable truth If it may be that way compassed Satan himselfe by his instruments will not let to acknowledge even some main truth he could move his servant to say of the Apostle and Disciples to trouble them Acts 16.17 These men are the servants of the most high God which shew unto us the way of Salvation yea that he might hold his fold still if that would have served he would confesse Christ Thou art the Sonne of God Mark 3.11 wherefore though I deal with a gracious man yea were he as gracious as he that was reproved Mat. 16.22 23. Gal. 2.14 yet while I acknowledge with him every part of truth that he acknowledgeth I must also maintain against him that part of truth which he so plainly yet in that respect subtilly denieth XIII He professeth his uprightnesse having Gods assistance Epistle Treatise pag. 201. and that he knoweth he hath the spirit of of God which will reveale spirituall things to him yea the deep things of God p. 32. and so often professeth his sense that is far fetched and forced on a text to be the mind of God and hath Mr. Knoles to affirme and confirme the same and for his uprightnesse and having the Spirit of God I would be lought to deny but in some measure acknowledge the same both in Mr. Knoles and him and desire the increase thereof both in them and my selfe But yet whether either of us be upright or have or are lead by the Spirit of God in this businesse about testifying for or against this part of the truth by him opposed must be tryed by the agreement of our sayings with the plain word of God Isay 8 20. Gal. 1.7 8 9. for to compare our selves with our selves and among our selves it is not right neither is he that commendeth himselfe approved but whom the Lord commendeth 2 Cor. 10 12 18. And he that speaketh of himselfe secketh his own glory John 7.18 and wee are willed not to be shaken in mind or trouhled neither by word or spirit or writing as if from the Apostles 2 Thes 2 2. And a Church commended for trying them which say they are Apostles and are not and finding them lyers Rev. 2.2 and it is made a marke of false teachers to speak great swelling words 2 Pet. 2.1.18 Jude 16. intruding into things they have not seen Col. 1.18 so that this boasting of having uprightnesse or the Spirit is no good way for any man to prove or determine any thing in controversie XIV Hee forceth private strained and unsound senses upon divers places of Scripture as to instance some of them in order as they are in his Book 2 Cor. 5.15 that they which live c. Here saith he the living or life mentioned is that eternall life that is in Christ Jesus and the same sense he puts upon the life of the world mentioned John 6.33 51. now marke how weakly he proves this and how unsound and forced it is saith he he dyed for all to make them a live to recover them from death and to bring them into an estate of lifeâ— by his dying for them and rising againe this saith he is the force and meaning of the words he hath in this if he had gone no farther acknowledged some part of truth though weakly and scantily and with some questionable expressions because all must once dye and after that the judgement and the end of this life here mentioned given is that they that live should live unto Christ so shall they have comfort in that judgement and this is the scope and force of the words from verses 10 11. to 14 15. But now that the life here mentioned is the eternal life which is in Christ Jesus and only had in having him 1 John 5.11 12. as he affirmeth imposing that sense on these three places page 27. that remaines to be tryed and by Scripture will appear unsound for 1. This life appeares evidently to be that which by Christ is procured and given to all men to the world of mankind as is affirmed Acts 17.2 Psalme 35.3 with John 1.3 4 5 9. and so all the mercies and meanes for the preservation of it and for the leading men to repentance during the time of it is procured by Christ his ransome given and propitiation made John 1.4 10. Col. 1.18 In whom mercy and truth are met and righteousnesse and peace have kissed in whose resurrection truth is sprung out of the earth and by whose ascension and mediation between God and men Righteousnesse flowes down from Heaven and the Earth is filled with his goodnesse Psalme 85.10 11. And as his mercies are over all his workes so is he righteous and holy in all his waies Psalme 145 yea the preservation of the life of creatures is for the good of mankind Psalme 126 and 36. 5.6 7. and this life procured for mankind is truly called life because it with all the mercies vouchsafed to it are testimonies of his goodnesse Acts 14 17. Psalme 19.1.6 Rom. 10.18 To lead to repentance Rom. 2 4 That men might seeke him Acts 17 24.27 and also while they are joyned to the living there is hope Eccles 9.4 and this life is called life and a living in opposition to death Iob 30.23 Isay 38 18 19. And it is an estate of life because of that light that proceeds from that life in Christ to inlighten them that they might seeke him John 1.4 5.9 10. Joh 33.30 Acts 17.27 28. But had not Jesus Christ made a propitiation for men if their beings had a long time continued yet by the truth and Justice of God it must have been with
such or a sorer curse then that mentioned Deut. 28.27 28 29. and without any hope so not an estate of life whence also when men for their contempt of and resisting the meanes used for their repentance are given up of God so reprobated that there is no more hope for them Ier. 6.16 30. Ezek. 24.13 Rom. 1.18 28. Prov. 1.23 24. c. Their life is not then an estate of life though once it was but then also as well as in death such are said to be blotted out of the Book of life Psal 69.28 not though this seacible being of those reprobates after raised and made a live by Christ shall after his sentance remain in torment for ever yet is that no where called life as this life of men during the time of Gods patience and giving space and meanes is 2 Pet. 3.9 Rev. 2.21 Eecles 9.4 Job 33.30 Besides this life and eternall life are set forth indifferent expressions in Scripture this is a preservation from death that there may be a time to seek the other Eccles 11. and 12. Psalme 69.8 9 10. But eternall life is a life from the dead Rom. 11.15 This the life that now is but the other that which in its fulnesse and visibility is to come 1 Tim. 4.8 This the life or light of men John 1.4 But the other the life of Beleevers Col. 3.3 This is called the life of the world John 6 5.33 But eternall life is called the life of Jesus 2 Cor 4.11 and the life of God Ephes 4.18 the one affording a hope that men following lying vanities may deprive themselves of Prov. 1.23 24. Isay 55.6 Ionah 2.8 The other affording such blessednesse as preserves the honour for ever Iohn 10.27 28 29 30. yea the one vouchsafed to unbelievers that they might receive him though they doe not Iohn 1.4.11 but the other only to them that receive him Iohn 1.12 Now let us mind what life or living is here meant 2 Cor. 5.15 And this without any wresting by minding first the reading secondly the expression thirdly the dependency it bath with that fore declared fourthly the explanation and confirmation in other places speaking of the same things First for the reading eternall life sure by all confessed is even God living in his and so they living in God and to God and sure so farre not to themselves but to Christ and the text speaketh not in such tearmes that they which live unto God should not live c. But that they which live Secondly the expression is That they which live should not hence-forth after life vouchsafed though before they did 1 Peter 4.2 3 4. live unto themselves but unto him that dyed for them and rose again Now sure so much eternall life as is in any heart the spirit is life for righteousnesse sake Rom. 8.10 and so farre doth and can doe no other but live in God and to God and so farre not to themselves but to Christ Rom. 8.2 1 John 3.6.9 and 5.4 Thirdly the dependency of this with the first ground of the Apostles exhortation 2 Cor 5.10 That we must all appear before the judgement 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 knowing therefore the terrour of the Lord wee perswade men c. And where in will either the equity or terrour of that judgement be if not in this that such as he dyed and rose for and hath offered them life when some light comes doe refuse to yeild to him and will still live to themselves I trow this will not be said of them that have eternall life And fourthly for the explanation and confirmation in other places of Scripture speaking of the very same businesse doth not the same Apostle speaking of Beleevers not living to God give a ground like this 2 Cor. 14.15 why all ought to do◠so Rom. 14 9. for to this end Christ both dyed and rose and revived That he might be the Lord both of the dead and living and doth he not on this ground diswade men from living to themselves and perswade to live to Christ and this also with the same motive that wee must be judged by him and give account to him verse 10 11 12. And doth not the Apostle Peter lead us to the same sense 1 Peter 4. For as much as Christ hath suffered for us in the flesh arm◠your selves likewise with the same mind for he that hath suffered in the flesh hath seaced from sin that he no longer should marke here the living scope of live the rest of his time in the flesh to the lust of men but to the will of God for the time past of our life may suffice us to have wrought the will of the Gentils c. See how in all things the places agree and what life or living they speak of As for Mr. Garners pointing 1 John 6.51 to know the life here ment to be eternall life he is confuted by the place he points to which sheweth the life of the world to be procured and given by the death and Sacrifice of Jesus Christ offered to God by which they live but eternall life is received only in feeding on him which none doe till by grace drawn out of the fellowship of the world to beleeve on him John 6.27.29 40 51.53 c. So that in this beginning of his dealing with the quoted Scripture he hath preferred his reason as a light before the plain saying of the Scripture which indeed is a light though by him counted darknesse that his reason that should have submitted to be inlightened by it may inlighten it and so he useth here carnall reasoning before faith and acknowledgeth though weakly some part of truth to deny another part and takes the expression as independant and so forceth an unfound sense upon it and two other places together I hope M. Knowles nor Mr. Garner did not count the sense given by him on these words 2 Cor. 5.15 those that live to be one of the mysteries he unvailed for he hath striven in this to vaile that which is open and plain and discover in it a mystery of deceit that he might privily bring in a damnable heresie leading the greatest part of men to deny the Lord that bought them by denying his right of Lord-ship by purchase by denying his goodnes in proucring them thereby their lives with mercies a door of hope by denying their ingagement to him not to live to themselves but to him by denying the equity of his judgeing them Auill beginning And to save labour where like abuse of Scripture and reason and teaching such denyals are I shall but note them with this marke ☞ 1. 2. And in abusing three places to force sense on these words That liveth he doth the like by these words John 12.32 Will draw all men unto me which he limmiteth to this sense I will give
mystery he hath unvailed are not all degrees of men and all Nations and all Kindreds of people all persons had he not as good have writ plainly and said All signifies but some of all sorts of men and so have saved himselfe out of that snare of denying persons to be men But if he had so said yet the Scripture would reprove his saying where Paul was preaching Gospell and Christ risen from the dead and that God will judge the world by him and that he hath given assurance thereof to all men or offered them faith a ground to beleeve it in that he hath raised him from the dead how doth he teach us there to understand All men and All Nations see Acts 17.24 God that made the world and all things therein mind how well this suits with Psalme 8.6.10 Heb. 2.6.9 John 1.3.11 Seeing he is the Lord of Heaven and Earth c. compare this with Col. 2.3.9 He giveth to all life and breath and all things and was not all this by Christ who by vertue of his death and ransome is the Lord of all Acts 10.36 Rom. 14.9 now mind verse 26. And hath made of one blood all Nations of men for to dwell on all the face of the earth so here in respect of the nature the flesh and blood Christ took is no difference so in respect of his death as death was the wages of finne and of his resurrection and offering through which he is become Lord of all so as there is in him a door of hope and he shall be the judge so farre no difference the difference and so the mystery unvailed by the Spirit through the Apostles and not Mr. Knowles and Mr. Garner is in some further thing And all Nations of men is here all men that are in all Nations of all sorts and degrees which also is from his providence according to his purpose as saith the text mind it And hath determined the times before appointed and the bounds of their habitation and now marke the end verse 27. that they should seeke after the Lord if happily they might feel after him and find him note here his gracious end but is there any hope or possibility mind the text though he be not farre from every one of us see here how the word Vs may be stretched to the largest when All is spoken of all while used in the works of God leaves none out and that is a good ground in speaking to and of persons surviving and hearing to leave none out and so the Apostle here doth not after such a large proposition single out himselfe and those of his mind from the residue But in respect of that he had spoken in this equalizeth himselfe to them according to that Phil. 2.6 7. and so Vs is as large as all spoken to yea all at that time living as the text doth manifest verse 18. for in him wee live and move and have our being and that wee may be assured the Apostle puts in himselfe with them in the word Vs see how he applyes the saying of some of their own Poets for wee are also his ofspring c. and on this ground exhorteth to repentance by preaching Gospell and that this shall not be in vain wee have a sure word Psalme 86.9 speaking of God and his workes he saith All Nations whom thou hast made shall come and worship before thee Oh Lord c. which is true and will appear true as a Prophesie at the returne of the Jewes and Christ sitting on his Throne and as a proposition at the great and generall Judgement Isay 45.22 23. Phil. 2.10 11. So that he that will exclude the persons of men or any of them from the death of Christ and his resurrection and this fruit of the same mentioned Acts 17 24-31 and Psalme 86.9 Doth likewise as much exclude their persons or for many persons from being created and preserved by God But had Mr. Garner observed or would any man observe how the Holy Ghost gives us to understand the word All when spoken by God of his workes in and by Christ when of creation when of a restoration by and in a publike man when of Son like priviledges when the word All is in such speeches used as a proposition and when as a prophesie hee should see it in the largest extent the word in such a sentence can beare and that as a ground when his servants speake of the same it is in the largest sense that can be sutable to his servants therefore concerning me and those of my mind Mr. Garner with the approbation of Mr Knowles hath written a notorious and plain un-truth and slander page 57. In saying that by All in Isay 53.6 wee understand all persons from first to last wee have no cause so to do for in that when God speakes of his giving his Sonne to dye for All men he meanes all from first to last is a good ground for men to speak of all men in their time and to whom they speak and so for the Prophet to speak of all Israel But with this slander he hath written as false doctrine in his interpretation that All is only wee who doe enjoy peace with God whereas he meant all Israel as is evident John 8.39 as the Apostle includes unbeleeving Gentils with himselfe and stretcheth All to the utmost a servant may without limmitation Acts 17 24-31 But enough is shown before about the word All which in so many Scriptures is abused by M. Garners Reason and a forced stinted sense put in it ☞ 1. 5. The word Tast in Heb. 2.9 should tast death the naturall meaning of these words he conceives and layeth his conceit for a ground of Doctrine and truth is not his suffering of death but an effect and fruit of his suffering of Death and being crowned with glory and saith he we are to understand the words Tasting death to be a sweetning or rellishing of death a making of death tastfull savory sweet usefull and gainfull page 44. now for answer That Jesus Christ by his death and resurrection hath taken out the sting and curse of the first death so as in it selfe it is to no man a curse nor is able for ever to detain those that dye But they shall be raised and made a live again and so it is made lesse dreadfull more easie and but as passage to immortality to every man is a truth affirmed in Scripture though by Mr. Garner denyed 1 Cor. 15.21 22-54 55 56. 2 Tim. 1.10 though the choyce benefit be to Beleevers Eccles 7 1-8 1 Cor. 15.57 58. so that through the mediation of Christ and only his own personal death is made savory gainfull to them Rom. 5 8-10 Rev. 1.5 1 John 1.7 but their-through even their own dyings also 2 Cor. 4.11 to 18. Phil. 1.21 2 Cor. 1 5-9 And had the word Tast such a meaning in this Heb. 2.9 it would still confirme the truth Mr.
Garner opposeth seeing by Christ death is made more easie for all men and so as all men shall be brought out of it yet a specialty for Beleevers which overthrowes Mr. Garners drift but this being plainly set forth in other places of the Scripture and no so plainly in this word Tast wee are still to try whether Mr. Garners private sense having no other place to second it will stand or not first he prepared his way by his reasonings and they are divers 1. Hee no where finds the death of Christ no where called a tasting death but what strength is in this what if it be so called here and what if the denying of some of those for whom he dyed be so called is not that equivolent And that it is so see Mat. 16.28 with 17.16 Marke 9 1-6 Luke 9 27 32. yea and even the Jewes though they saw not the spirituall life and so minded not the spirituall death Christ spake of at that time yet understood seeing and tasting death for dying John 8.51 52. so sight or tasting was understood and that rightly by old Simeon Luke 2.26 so that there is no weight in this reason 2. Hee conceives to take Tasting Death for dying implies a needlesse repetition and much hashnesse in the words as that he suffered death that he should suffer death but there is no ground for this his conception if he could nor have seen to have read the words otherwise yet then he might have taken Death in the first place for his fore-going abasement and sufferings which in Scripture are called Deaths also 2 Cor. 1.9 and 4.10 11. and 11.13 and so have suited it with other places speaking of his abasement and sufferings that he might dye as Phil. 2.7 8. Heb. 2.14 and 10. But the words are plaine to set forth that exalted one even our Lord Jesus Christ of whose exaltation he speaketh and how farre the subjecting all to him is already fulfilled concerning himselfe And in this Heb. 2 9 two things he shewes concerning him whom by faith wee now see crowned with glory as first the end why he was abased namely That he migh suffer death he was made a little lower then the Angels verse 7. and this the same hee that is crowned with glory as verse 7. Who was made lower then the Angels for suffering death that he might suffer death and so overcome death as verse 9.14 Secondly the manner for whom and that was That by the grace of God he should tast death for every man agreeable to that 2 Cor. 5 14 15. and so the words crowned with glory and honour import not that it was so before his suffering death but referring to that said verse 7 may be read as in a parenthisis and yet truly he was much glorified in being made such a publike man and filled with might to suffer and overcome such a death and so to read the words in order Then tasting Death is not onely dying but also instructive to us in two things about his death as namely 1 Tha the only grapled with the sting curse and strength of the first death that hee and he only tasted or felt indeed 1 Cor. 15.3 4 55-52 2 Cor 5.21 Gal. 3 13. and 2. That he stayd not long in death no not so long as to see corruption of his body but soon overcame it and rose again Acts 2.29 31. But this is shown at large for All in the 12 charter of the opposed Treatise and not refuted by this opposer And so his third reason as absurdly raised is fallen Secondly for the sense it selfe of the word tast he hath given it in his own name and though he pretended at first to refuse the naturall and openly appearing sense of the words because he could not find it in another place yet he hath presumed to put his fancyed sense upon it without any allowance from this or any other place either from the word in the originall or in any translation or in any customary speech for though the Noune tast may some times signifie savoury and some times bitter yet to make tastfull it signifieth not that is another word But the verb tast so tast or tasting which may signifie feeling or savouring either sweetness or bitterness to signifie to put a tast in a thing and so to make it sweet or savoury is no wherefound and if we should so read the Scriptures wee should multiply absurdities so that in this he hath advanced his reason to force a strange sense to an evill end ☞ 1. 6. The word World is abused by him and a limmitted sense forced on it as if in such and so many places it signified the Gentils or all Nations opposed to the Jewes or rather according to his drift a few here and there a small number comparred to the rest among the Nations or Gentils opposed to a small remnant of the Jewes for so is his drift and meaning though he strive to colour it with words and so he hath abused John 1.29 page 74. John 3.16 pag. 82. John 6 51. page 101 Iohn 12 47. page 126. 2 Cor. 5.19 page 1 18. and 1 John 2.2 page 97. In which places the text it selfe beareth out a larger sense and that the answer to him about these and other places abused by him may be the briefer let thi◠be noted that the word World when it is in Gods own sayings and of his works by Christ used for the world of mankind It most usually frequently fignifieth naturall men as they come from the first Adam and bear his Image and are preserved through Christ whose light shines on them and yet they remain in their blindnesse and naturall state still and so wee are taught Iohn 1.3 to 11. verse 3. All things made by Christ verse 4 in him was life and the life was the light of men verse 5. And the light shined in darknesse and the darknesse comprehendeth it not and then more meanes used to testifie of the light to verse 9. where he is affirmed The true Light which lighteneth every man that commeth into the world and having spoken of the world of mankind sayeth verse 10. He was in the world by his light mercies and means vouchsafed from the beginning and in fulnesse of time in his bodily presence and the world was made created preserved and stored with good things by him and the world knew him not so explicating verse 4 5. and verse 11. He comes to his own he gave to a certain people of the world more meanes and came to them by his word and Orracles and put his name upon them and called them his and in fulnesse of time came in personall presence and preached by his messenger and himselfe to them and his own received him not they beleeved not one him so explicating verses 6.7 8 9. And so though a distinct part of the world yet the world still all concluded under sinne and under unbeleefe Rom.
in to beleeve or that the chosen generation that are borne of God and one in Christ partakers of all his Son like priviledges must the greater part of them perish for their unbeleefe as is affirmed of the World here that he saith meaneth them 3. Iohn 6.51 Our Saviour speaking of the life he hath procured to and for the World distinct from eternall life which only those that feed on him and therein come forth of the world receive as is fore-shown Thinks he that the life of the Jewes was not procured by Christ or that the Iewes in feeding on him should not have eternall life And our Soviour being here preaching to the Iewes he sheweth the same absurdities in saying the World here meaneth the Gentils opposed to the Iewes 4. Iohn 12 47. He that readeth this may see clearly from verse 34 to verse 42. and so to this 47. That our Saviour spake to the Jewes and that in the 20. versae makes nothing against it for it is not said those Greeks before this speech and if they did that hinders not for if they were Greasians by nature yet they were Prosselited and so Isralites by profession and so one and the same Nation with the Jewes and not then reckoned Gentiles opposed to the Jewes Exod. 12.48 49. And yet it s not certain they were Grecians by nature for even Jewes as well as others proselited were called by the name of the country where they were borne and lived Act. 2.5 to 12. So that however it go yet our Saviour spake to them of the Jewish Nation And that also by the world is here meant men in naturall state and unbeliefe more specially is evident for he saith vers 47. And if any man heare my words and beleeve not I judge him not is not this unbelievers and marke the reason For saith he speaking of his first comming and ministration I came not to judge the world but to save the world Now shall any conceive as if our Saviour gave a weake and forcelesse ground as I judge not him that beleeveth not for I came not to judge but to save beleeving Gentiles sure that could be no let to his judging unbeleevers besides How shall the Gospell of Christ judge them that reject Christ if there were no truth to them in the Word preached to them vers 48 49 50 see the opposed Treatise chap. 13. 5. 2 Cor. 5.19 It s manifest here that the world is the world of mankind that must all appeare before the Judgement-seat of Christ for many of whom great terrour is feared c. as is shewne in the opposed Treatise Chapter 13. where is Answer sufficient for this not at all taken away by this opposer 6. 1 Jo. 2.2 Fore-answers may clear his perverting of this place also It being manifest that the opposition is between beleevers and unbeleevers and for his Exposition as it is a denial of Christ come in the flesh so it crosseth much truth himself calleth mysteries for about Christs taking the nature of men dying for men there never was difference made between Jew and Gentile he that makes the difference to be in that denyes him to be the Saviour of the world The difference came in after Circumcifion about freedome for enjoyment of priviledges And he that by distinction maintaines that difference now denyes Christ to be come in the flesh and what shall wee say of him that in respect of propiciation and advocation in speaking of peace pardon and righteousnesse c. keepes and holds forth the distinction between Jewes and Gentiles and considers Gentiles in Christ opposed to Jewes in Christ when in these things it is affirmed there is neither Greeke not Jew Barbarian Scythian Bond or free but Christ is All and in All Coloss 3.11 Gal. 3.28 But I forbeare to say what might be said in this and is already in the opposed Treatise ☞ 1. 7. The word Might in Joh. 3.17 which in this place saith he doth carry the force of an undoubted and absolute cortaintie and is as much as shall certainly be saved He might be answered here with a flat deniall But I will deale fairely and faithfully with him he knoweth I am no linguist and that I must go by my Dixionary the name or nowne Might signifieth power strength force But the word or verbe Might fignifies aften but potentiall that might or may be and in the Scripture when it is joyned to another word it frequently points out one medium effected that another businesse may be effected thereby And this word Might is spoken sometimes Applicatively by those that enjoy a first fruits of that other businesse effected by the first mâ—dium and then Might speaking of a thing fore-done for the procuring of that experimentally enjoyed must needs carry the force of a certainty and such are all the places he hath quoted Gal. 1.4 4.4.5 Ephes 5.25 26 27. Tit. 2.14 And we neither will nor need deny that force to be in the word in those places which yet in his owne quotation of them hold forth the distinction between the businesse done by and in Christ with God for men that he might work in men to bring them to God and that he doth thereby so worke in men which himselfe hath so mightily opposed and we will grant him yet a little farther that the word Might hath sometime reference to Christ only and then it hath the force of an absolute certainty as Heb. 2.14 And sometime it hath reference to those that by grace are made one in Christ and reckoned after Christ and to some peculiar priviledges of theirs and then it also hath much force of certainty as Heb 9.15 But sometimes it is used more generally about the death and ransom of Christ and the means and ministration procured thereby with the end thereof and of any motion of spirit sent forth therein and hath reference to such as are not yet brought in to God as are yet in unbeliefe And then the word Might though it have a hopefulnesse for all and a force of certainty for such as are overome to beleeve yet not such an absolute certainty for all it concerns that without all doubt they shall certainly beleeve and be eternally saved surely all that paines and cost was that they might bring forth good grapes and yeeld him the fruit of his vineyard which yet they did not Esay 5 1-7 Luke 20.9 to 16. But to come to the word Might Concerning all Nations whom he made c. Act. â—7 27. That they should seeke the Lord if happily they might seeke after him and find him though he be not far from every one of us and concerning the Jewish Nation in a prophetie of Christs preaching and declaration of the testimony and Law given them to declare to their children Psal 78 6 7 c. That they might know c. That they might set their hope in God and not forget his works but keep his Commandements c. might
through whence that 1 Cor. 13.12 1 John 3.2 and more then our faith can fully apprehend and for more then at that time had or yet have that faith and for that he saith of 1 Tim. 4.10 It is still life divinely spoken and I am sorry it hath been declared by his pen viz. that these words are not spoken of the second person of Christ as Mediator but of God by whose providence all men are preserved especially Beleevers Oh that those called Anti-trinitarians might not read this saying of Mr. T. W. for they deny not Christ as Mediator to be a distinct person but only that in this one Almighty living God there should be three distinct unseparable undevided as I beleeve there are in this one God though they say but one person and that the Father and what lesse saith hee that saith plainly These words are not spoken of the second person surely he meant not so he beleeveth the second person to be the same one living God that the Father is nor is his after sentence of Christ as Mediator any helpe or lesse free from error for whatsoever things the Father doth these also doth the Sonne likewise John 5.19 to 27. And the Father hath given him Authority to execute judgement also because he is the Sonne of man he it is by whom the Earth and the Inhabitants there of are upheld and by whom all things consist Psalme 75.3 Col. 1.17 18 nor is there any preservation of mankind fallen into sinne nor of creatures for his use but through a Mediator for God whose mercies are over all his workes is holy and righteous in all his wayes Psalme 85.10 145.8.17 So as all providence is by God in Christ and all dispensation of mercies and meanes through him surely he might have learned a more divine exposition of the words God who is the Saviour from Paul if he dispised him not because sometimes he was a Tent-maker who opens and gives the sense of that Isay 45.21 22 23. no God else besids me A just God a Saviour I am God and none else unto me every knee shall bow as meant of Jesus Phil. 2.10 But Mr. W. faies here the word signifies no more but a preservation I pray doth not that word reach far enough surely such as know the originall as well as he say it s the same word Luk. 2.10 unto you is borne this day a Saviour which is Christ the Lord to which Mr. T. W. glosse might reply that can be no such good tidings of great joy unto all people that are fallen into sinne or that is no more but a preserver which God was from the beginning and is of all men without Christ as Mediator these are dangerous glosses yea the same word say some is frequently used for Saviour in the Apostles writings The rest that followes is fore-answered here pag. 4. But when the wisdome of man will presume to teach what must be wisdome in Christ wee are not like to judge a right of any thing nor will his death or ransome be found to be in vain of such as are by him judged to be a second death which I have writ at large in the discourse of the precious blood of Christ chap. 11. 2. As for his objection set down as mine Christ death is not in vain for those who are damned for hereby they are freed from origin all sinne this is neither my opinion nor faith nor any such thing in my Booke surely if I should say he was non-plust to give a faire answer in reproving what was there said and so devised this objection that he might hint to such as never read my Booke as if I held it and so might seeme to them to have confuted me when he hath done nothing lesse though all his answers to it if they were bent against Christ his dying for all men they are as much against his dying for any as for all 3. As for that he puts as my objection quoting page 39. Christs death is not in vain though all be not savad for he dyed to make them savable and to open a door that they may be saved in this also he wrongs me both in word and sense could not such a one as Mr. Whitfield have answered my sayings without framing them into a mould fit for his own turne the one halfe of his saying none of mine and the rest altered which also was not brought in to such an end as he that reads chapter 7. may see and my words are in page 39. That Jesus Christ hath so dyed for every man that he hath redeemed all mankind satisfied Gods justice is become the propitiation for the sinnes of all men and hath made them savable and opened the door that they might be saved and is so faithfull and able and useth such meanes that whosoever perisheth it will be through their own fault and to the same purpose more largly before page 36. and before that after an explication of the businesse page 11. that as he hath in himselfe so saved all men so being assended he doth by vertue of his death and the redemption wrought in himselfe uâ—e such meanes and in some seasons so put forth spirit therein that he makes all savable so as there is a possiblenesse in and through him and possibility with him for all men to come in to him to beleeve on him and in beleeving to be eternally saved Joh. 3.16 17 18 19. with farther explication for that an examiner of lesse conscience and skill then Mr. T. W. professeth to have might have seene to have reported righter and understood better then to say hee knoweth not well what can be understood by making saveable unlesse a purchasing a possibility of salvation for all and for all surely a wise man would not use so many reasons to fault hee knew not what but the Treatise declared my meaning fully How I understand That Jesus Christ hath and doth make men saveable where as in the other Treatise is shewne the double enmity mankind fell into by sin And so first how mans fall necessitated him in the day of his sinning in Dying to Dye because of the truth and justice of God so as without death no remission of sin and without resurrection no justification for God cannot lye or be untrue or unjust so as here was a barre removed by Jesus Christ who Dying for all all dyed 2 Cor. 5.14 Though to the dishonour of the Death of Christ Mr. W. say God was able to save men even before Christ was given to dye by what way and meanes hee should think best Though I beleeve Christ was given to Dye though not sent forth to act it in the first moment of Adams fall But Secondly the fall and sin of man did so corrupt the nature and disposition of man that though the death bee suffered by Christ for him he will not come in to God if something be not done to change his