of the first Adam but only the nature which was one in both sexes and each degree Then he came and dyed for all men in both sexes and every degree not so much respecting sexes or degrees as the nature of men for whom and for whose sins he came and dyed and so for them as men ungodly and sinners and not as elect vessels and a holy generation though to make such and even from the roofe and beginning of all it is evident That Jesus Christ the second publique man undertook as the second man A publique person for the first man a publique person and so for all that were in him and by propogation to come of him that they might not perish in this first judgement and death but to be given him into his dispose to preserve alive a time that they might live to him in this life and after death to raise them and bring them alive before him to be judged by him in another judgement to another life or to another death according to the Gospell Rom. 14 9-12 2 Cor. 5.10 11 14 15. Phil. 2 7-11 Rom. 2.16 and so the holy Ghost teacheth us to understand the businesse saying As by the offence of one unto all men to condemnation even so by the righteousneosse of one unto all men to justification of life Rom. 5.18 that is as is aforesaid in the other in the publicke man that undertooke for all men and that so as their lives are preserved a time and the old creation for them that such as come into him by the meanes he useth while he preserveth them in this old creation may partake of the new creation in him and such as perish in rebellion against him may be brought to another judgement and sentenced to a second Death And so in this sense Jesus Christ hath dyed and given himselfe a ransome for All men so as he hath made an atonement with God and is himselfe become the propitiation for their sinnes that it may be declared or testified in some fruites of his goodnesse to lead to repentance and seeking the Lord that so such as are by grace brought in to beleeve may be reconciled unto God and receive remission of sinnes and eternall life and those that perish in refusall and rebellion be justly sent down to a second Death which is a foundation and ground of and motive to repentance faith and obedience for all men set forth in the Gospell shewing in all this their obligation to Christ with incouragement to come in to Christ and terrour to all that rebell If Mr. T. W. his expressions may be taken in this sense it is yeelded as a true report or else not for this is that which Mr. T. W. opposeth and which T. M. endevoureth to shew proved in the sayings of holy Scripture for otherwise to prove he is still lesse being no Linguist for knowledge of divers tongues no Arthist in Logick either according to Aristotle or Ramus nor learned in Philosophy either morrall politicall or naturall either Epicurian Pithagorean Stoicke or Platonist or were he yet he could not thinke meet by these to square mould and prove Divinity but only what God saith in his word as he is helped to understand he desireth to beleeve and takes his sayings to be proofe enough and of more worth then all the reasons and arguments of men against them But Mr. T. W. saith that for proofe T. M. makes use of three things which he makes the principall ground of his Doctrine That which he cals the first ground for T. M. his proofe is The distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his own body with God for men and that he effected by his Spirit in men God this saith Mr. T. W. is not agreeable to Scripture To which I answer I have been so told by such whom he reproacheth as lay preachers but not by any profest Divines before I read it in Mr. T. W. 2. This distinction and foure more one about the distinct ends of his death another the distinct manner of mentioning those ends another about the divers waies of propounding his death and another about the difference of the extent and force of the same word in Scripture I used for clearing the businesse in stating the question But seeing so many of those he reproacheth as lay preachers affirme them my proofes and now it is so affirmed by two Clerks professed Divines though of contrary judgement and practice let them so stand each of the five distinctions being of the like force to prove and foure of them not faulted by Mr. T. W. 3. This distinction he faulteth is in the Treatise shewn expresly in the Scripture there quoted page 2. to 14 15. and nothing there disproved in any quotation but remaineth full enough to answer all he hath said to fault it besides the distinction and that which it now acknowledged a proofe for are both shewn in that Treatise and in the first part of my answer to Mr. Garner to be plainly set forth and proved in the Scripture 4. His way of faulting the distinction is by framing reasons and calling Scripture to make a consequent with though I hope he will not justifie the Saduces so reasoning from Scripture Mat. 22. as divers in our-dayes also have done to deny the reurrection of the body But this with all that followes in his leasons is answered and the abuse of Scripture therein shewn before in that Treatise in divers places to which he hath said nothing and again in the first and third part of the Reply to M. Garner so as for answer no more need but only to desire the Reader to peruse the same though the Reader of his may see 1. In his first reason much weaknesse for whatever reconciliation be wrough with God in Christ by his Death yet no men are reconciled to God but by the spirituall application thereof when the love of God is there through commended to the heart which slayes the enmity there and reconciles to God in receit of the atonement whence the words while wee were c. and being now justified and wee have now received Atonement Rom. 5.8 9.10 11. The Colotians were enemies in their minds by wicked workes in which they walked after Christ had dyed yea and made peace in presenting the vertue of his death before God also and by application of this were after reconciled to God Col. 1.20 21 22 23. Besides he is not able to prove that the Death of Christ is agreater worke then the resurrection of Christ nor that the reconciling to God by love commended through the death of Christ a greater worke then the further saving by the power of the Spirit of life by which he rose from the dead which sounds harsh to Ephes 1.17.19 20. though his so saying acknowledgeth the distinction As for his altering the Text Rom. 8.32 it may be said God doth not give an unâ—glorified Sonne to
17. By declaration of Gospell with exhortations c. Act. 10. 13. By preaching Jesus from a portion of Scripture met with or occasionally put to one Luke 4 17-20 Act. 8.34 35. or reading the Sayings of the Gospell as written and explicating the sense of hard words Nehem 8 8. Act. 15.21 Rev. 1. or by taking a text and according to premeditation and helpe of Authors to Analis and divide and propound Questions and Answers to divide and sub-divide into parts To raise doctrines make reasons answer objections frame uses methodically which of these hee meaneth to be peculiar to an Office for wee reade of both Officers and Brethren teaching nor did T. M. ever yet though offered liberty in a publique place or will he assume to teach therein nor in any sort farther then by the call of those that have authority over the place though the Prayers the approbation c. of as ancient learned and godly Ministers as Mr. T. W. was not wanting twenty yeares since to T. M. I shall therefore forbeare farther proceeding in this folly with him and suffer him to glory in the flesh with those that reproached our Lord and Master for having been a Carpenter and his Disciples for being unlearned or having been Fishers Toule gatherers Tent-makers And thanke God that thâ—ough Mr. T. W. I may beare my part of his reproach But as for the seducement wherwith he feareth the people in the Kingdome of England should be seduced namely lest they should by the Scripture be brought to believe that Christ Dyed for them and their neighbours and so to own their sins as that for which Christ suffered and him as their Lord that in beliefe of the love of God herein they might loath themselves their sins and their own works be ashamed of sinning against so gracious a God and so love God and Christ and live to him and love others for whom Christ Dyed walk in that faith and love and acknowledge all the mercies of God to men as fruits of free grace through Christ and so to imitate him as is as at large shewn in the 24. Chap. of the Treatise and from this he scars men as if to be led to it were as the following Absolon out of Jerusalem But though many good uses are to be made of that Story yet seeing he will needs make an Arigoricall application of it So let it stand in this case Jesus Christ he is the David the Shepheard the Judge he hath declared his mind and shewne every mans condition his way and portion in his Word which is a light to which men taking heed do well Till the day do dawne and the Day star arise in their heart But if any will Absalon like blame this King because any waite so long before the day dawne in their heart and he hath not appointed another Judge to be in his place to determine more speedily how men shall understand and believe perswading the Kings sayings are doubtfull and affords not every man right And then in pretence of humility love and learning say Oh that I were judge to interpret and give the sense and I would doe every place and every man right and set him how and what to believe and do that men might not wait so long on his sayings hee that doâ—h this let him be compared to Absalon and those that follow them to such as followed him I say no more to that As for Arminianisme sure it must be some private opinion of Arminius and not the doctrine or sayings of Scripture neither was he such a one as Mr. W. cals Lay-preachers and whether he hath set downe his opinions right or not I do not know only this I know they have been more soundly confuted by others that I might name And I am sorry that they are so revived as to endanger their spreading by weak confutations But as I understand the difference is thus First According to Scripture Christ Dyed for all 2 Cor. 14.15 so I confesse Arminius He Dyed alike for all this I beleeve not T. W. He Dyed not at all intentionally for all Secondly According to Scripture Iesus extends grace in light and meanes to all to lead to repentance Ioh. 1 4 â—1 Act. 14.17 17.24.28 Rom. 2.4 Arminius He offers and extends grace alike to all T. W. He extends grace to most men not at all As for the other points they are besides this businesse though in my writing I have confessed election of persons and denyed any thing in nature to will or further conversion and the totall falling away of any by grace ingrâ—fted in and mâ—de one with Christ So as Mr. T. W. hath but slandered me to give out as if I held Arminianisme and gulled his Reader in making as if he confuted me which if hee by Scripture could have done there was my faith in those things I writ plainly set forth enough for all his book to have answered which his flâ—ing gives me occasion to think he could find no Answer rightly to confute mee and so hee devised something that is not mine to confute as if he confuted me for I professe if by Scripture hee had shewne mee any errour in my Treatise and confuted it I would have thanked him But because Mr. W. speakes of divers erronious opinions and shewes them not nor any good usefulnesse to which his negative doctrine tendeth I doe here inferre those parts of truth for which I have been much defamed 1. That Iesus Christ hath given himselfe a ransome to God for all men and by vertue thereof is the Mediator between God and men and extendeth meanes to lead to repentance ready to receive such as are prevailed with all to come in to him and this the ground of repentance faith and love as the Treatise sheweth though for this I be slâ—ndered as a Papist or an Arminian for want of better arguments 2. That mens in-comming into Christ and knowledge of peculiar inâ—erest in him is by the holy Spirits enlightning the word of grace and so discovering and witnessing Christ to their heart and commending the rich and free love of God through Christ and what he hath done for sinners so to their hearts as to enable them to beleeve Tit. 3.4.7 Rom 1.5 8 10 And this the roote of all true humility confidence love c. which are thereby proved sound else not Thus leaving Christ by his Spirit to manifest his own things Ioh. 16.12 13. 1 Cor. 2 9-12 Though by such as themselves undertake to be otherwise manifesters of mens happie condition I be reviled for this by them as a manifestation 3. That those thus brought in to beleeve in Christ have his mind writ in their hearts and so the love grace and Spirit of Christ to quicken their spirit to move and lead them according to Christ by the law of grace faith c. Though the flesh or outward man be under the law still and no farther free then
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
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
his but having delivered him up for us all it is not said how shall he not deliver up all things for us but as he said if he give him to us who was delivered for us and is wisdome righteousnesse c. how saith the text shall he not with him in giving him freely give us all things which makes nothing for Mr. W. his Reason 2. His next reason is answered in the Treatise opposed and in reply to Mr. G. It s no where said that the world hath Redemption through his blood nor that God will not impute sin to the world though Mr. T. W. take liberty to confound and limit generall propositions with speciall applications and to blot out difference between present preterperfect and future tense here and else where 3. His third Reason is dubious and forceleffe and answered in the Treatise opposed and in reply to Mr. Garner about the word Advocate 4. His fourth Reason is grounded upon an oversight of the change of person in the Apostles speeches from verse 14 to 21 in 2 Cor. 5. and mis conception of the word might as is shewn in reply to Mr. Garner about that word 5. His fifth Reason hath an equivocation in the words hath reconciled which should be hath wrought reconciliation in his own body or reconciled the nature of mankind in himselfe for all mon and then his consequence is not true of all men nor doth a Peter 1.3 speake of any more then the then Beleevers yea in those words not of all them as the next verses the change of persons shew and so prove not Mr. Garners sayings at all 6. For his sixt reason I forbeare to note what appeares in it I desire to deale reverently with him and not to provoke him for Christ by his death resurrection and Sacrifice hath purchaced all men of God and wrought reconciliation in their nature in himselfe for them and doth use meanes that it might be applied to them which if they persit in rebellious resusing and when he opens their eyes will not see their saying if he give them up and doe no more he is but a halfe Saviour will neither helpe themselves nor hurt him 7. His seventh reason is grounded on a slander as is fore shown and built up with queries to which answer enough is both in the Treatise and in the reply to Mr. Garner and all the world being Christs out of which those that are chosen in the heavenly call to him are his peculiar and have his Spirit I marvell at his passages in this businesse as if some were his peculiar before they have his Spirit and after shall have or as if the greatest number of men were their own as evill men say Psal 12. for if they be Gods and not their own then they are Christs also and that by vertue of his ransome Psal 26.9 That which he saith is the second ground of T. M. proof is A distinction between a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for Beleevers this T. M. disclaimes and marvels thaâ— so learned a man and profest Divine professing the examination of my Book should under his hand affirme such a thing For 1. I was about the first distinction still and comming to treat of the second branch the redemption reconciliation and salvation which by his Spirit discovering and applying the former he worketh in men I mentioned how he was fitted for it and how he proceedeth to effect it in which I shewed how the Scripture sheweth a common salvation in which also there is a witnesse and tender to draw men toward the speciall and so that their is a speciall falvation in all which I spake not of purchase but dispensation which Mr. T. W. could not but see and why he hath altered the businesse and misreported my sayings let the reader judge 2. I doe not conceive so grosly carnally and scantily of Christ as if he were not the Saviour and author of salvation but only a purchaser of it only a bargain maker with God a purchaser of some things for the Father to give to another I beleeve him so to have purchased as to have all into his dispose so as he hath power to forgive sinnes and to give eternall life and is able to save and able to destroy yea the Father doth nothing without him but whatsoever the Father doth the Son doth the same and God would have all men honour the Son as they honour the Father Mat. 9. John 5. 3. This second of his reported my grounds being his own framed position to answer it is meet himselfe deale with it and not I whom it concernes not and what concerneth this businesse of mine is already fully and largly answered in the Treatise which became him to have answered and not to flye that and frame prositions and objections as him best liketh and as he conceives his reasons might best answer and yet there is still farther answer to all he saith in this Reply to Mr. Garner in the first part on Hebrewes 5.9 1. As for the common salvation mentioned Jud. 3. though I but quoted the place after this saying The faith of this common salvation is as the oppening the doore to the speciall Text p. 11. And so gave no occasion of his if salvation be taken in a speciall sense for I desire not to take any part of the salvation wrought by Christ in his own body or extended by vertue thereof to men in a carnall sense but spiritually in regard of the salvation because it comes from the Lord the quickning Spirit and hath evidence and motives in it to spirituall good even that part of it which is in preservation of the old creation how much more that which exceeds and hath its ends and tendancy towards eternall life though it be not eternall life which is the speciall but what salvation is meant Jud. 3. whether the common in beleefe whereof the speciall is received or the speciall only I have the Reader for answer to consider what is said Jud. 4 5. of the types some destroyed after saved and for the sanctification c. mentioned consider Heb. 10.19 for whom surely he prayed and was as dilligent as for these other Reply I make not least I should occasion his zeale to become fury As for his affirming the salvation no larger then the faith and because the faith of the salvation is not given to all therefore the salvation was no farther common then to them that had it His undertaking to be a Minister of the Gospell to many nigh Rutland Lincolne shire and Yermouth who at that time had not that faith given them doth confute his saying though one might also say there is more in the salvation wrought by Christ both common and speciall then any words in doctrine can fully set forth without divine Spirit to discover or will be fully manifested till no more need of such mediums to see
Scripture where it is said of any part of the world or any sort of men in the world Christ did not dye for them or that he dyed not for All that he is not the Saviour of the world not the propitiation for the sins of the whole world then he may to some other sayings put in his but or only Besides it s shewn in the Treatise as much restraint in some applicatory saying about Creation Fall Death Resurrection Judgement and that some for whom Christ dyed perish And this for answer to page 14. 5. I have his puting that for Scripture which is none as that God hated Esaue before he was borne and such stuffe as answered enough as also his intimate farthering a falsehood upon the Apostle who never said all Christ dyed for are justified by his blood or have their sinne forgiven and shall be eternally saved I well perceive where the Scripture untranslated how some would misreport them to serve their owne turnes with but read the Treatise and there is answer unâ—â—moved by Mr W. 6. He wrongs me in saying that I grant that the word world may some times be taken for the better part of them namely the Elect. But my Treatise saith otherwise That by the world in Joh. 17. is meant all the uncalled whatsoever they are in Gods decree of which they called are not and for which world clearly distinct from all the called that believe Christ prayed for a blessing on the ministration of the called that the uncalled the world distinct might beleeve vers 21.23 from which Mr. W. flyes when he comes at it as fearing it would confute his confutation As for all that followes it is so far from answering any thing that the Treatise remains still answer enough Besides I go by plain sayings of Scripture and not by Sillogismes in my Answer to the Objections and his sillogisme is slenderly proved All those and only those who are elected are likewise redeemed called justified glorified This his proposition Now I may make the Assumption not in two divers termes and so forcelesse as he did But in one viz. But Mr. T. W. is not glorified let himselfe make the conclusion and prove it But his main strength for confutation is in his Title and Epistle wherein he sides with and humours the prophane and scoffing company in using the language many do when they are powring in strong drinke and powring out oathes with Jeering and reproches But what he means by lay-preachers I am left to guesse I know the Scriptures distinguish between Governours and people as I hope he will not call the Governours our King Parliament and Magistrates Lay or of the people but Magistrates so I hope he will acknowledge himselfe a subject one of the people True before Christ came in the flesh there was a distinction betweene Priests and Levites and the rest of the people of Israel but now since Christ hath carried our nature to the right hand of God he is the high Priest and all that unfainedly believe are the spirituall Priests 1 Pet. 2 5-9 and the distinction is between the Church that is Gods inheritance and the world out of which they are called and chosen And this Church is the pillar of truth the light of the world and hath its authority for preaching each according to the faith and gifts given from Christ and not from men Rom. 12.3 1 Cor. 12.3 11. Eph. 4 7 12. 1 Pet. 4.11 Though liberty of doing this in publique places is from the Governours And that in the Church it selfe is a Distinction between Officers called Bishops or Elders and Deacons and the rest of the brethren And he that usurpe an Office without a Church call let him bear his reproof True when the Bishop of Rome began to usurp authority over Princes Then hee and his Ministers were called spirituall and the Clergie as if they were the Church and the Magistrates and people together as their inferiours called the Lavty But I find not that language in the Apostles writing And I hope because of the Covenant it is not the meaning of Mr. T. W. But only hee meanes men that are not in his order and so called as himselfe and then he begins wrong for without disparagement to him or them be it said the opinion he maintaines is that which such teach And the objections I answered I had them all in writing froÌ„ a Gentleman that very like sometimes hath been a Black-smith the calling the Distinctions proves and faulting them I had first from an Officer sometime a Shoo-maker and the opposition from some other Gentlemen of other callings And I hope Mr. Garner will not be ashamed to say he was an Apothecary nor I am perswaded will be glory in having Mr. T. W. of his side As for his charging them with wandering I have known some of his Order for calling have so done from place to place to get their living which I thinke he approves not but going where ones calling and Gods providence leads is not wandring though it were from Northamptonshire to great Yarmouth and from thence thither againe I wish he may requite none evill for good As for Tho. Moore He beleeves the Doctrine of the Gospel in the plain sayings thereof true and good and will acknowledge any swarving of his there from to be his errour when by those sayings it is shewne him But carnall reasonings or Philosophy he will not yeeld to to wave those sayings by As for his being a Weaver some twenty yeares since he hath no cause to be ashamed of it unlesse for his entering it contrary to the counsell of his deceased father and without consent of his then living friends and some correction from God on his body till by providence he was drawne from it nor hath he any cause to glory for having the same authority for school-teaching at that time that Mr W. had for preaching As for Wells it is a Coast Towne nighet Yarmouth and further from Northâ—hampton Shire then Vpwell o◠〈◊〉 in which he lived But this but a little mistake for 〈◊〉 that takes greater things on trust and will undertake to describâ— and censure those whom hee never knew nor correct his mistakes when by reading he might have had some knowledge to have set downe opinions righter As for that he saith T. M. hath of late taken on him the office of Teaching if hee had said neere twenty yeares ago hee received authority for Schoole-teaching hee had kept within some bounds of truth but for teaching or preaching Gospell I know not what hee meanes by Office for Apostles Prophets Evangelists Pastors Teachers were all Teachers and Preachers of the Gospell the words of prophecie exhortation wisdome knowledge faith c. are all for teaching Gospell the manifestation of the Spirit is given to every beleever to profit withall And teaching and preaching of Gospell and that to conversion or edifying soules hath been by reasoning or conference Joh. 4. Act.