hath run himselfe into such snares as he snares himselfe worse to get out againe saying every one is enjoyned to beleeve on Christ page 7. And yet that it may be denyed that all men are bound to beleeve on Christ page 68. Put a duty to beleeve instead of Christ for the foundation of faith page 7. Proclaiming such commands as God gives for men to walke in to be some of them contrary to the inward mind of God some contrary one to another surely if Enthusiastes may be granted this denies them nothing but how may this appeare he saith God gave Abraham a command to kill his Sonne and then another not to kill which latter being his purpose was crosse to the former command page 49. 84. But where will he prove this not in the revealed word of God for that tels us God bad Abraham offer his Sonne for a burnt offering and so much was revealed Gen. 22.2 And Abraham not knowing that this contained any lesse then to offer him up a burnt offering he did offer and intended to slay there was his tryall but the latter command though crossing Abrahams intentions did enlighten his understanding and so he saw not one command crosing another but obeyed both in offering his Sonne Heb. 11.17 and not slaying him but offering the Ram a burnt offering And as for Pharaoh he had hardened his own heart long before nor was Gods hardening any other but the withstanding that opperation by which he had before been moving his heart and so justly for his rebellion and cruelty leaving him to Satan yet did he command nothing in charging him to let his people goe but what he would have done there being a people to be let goe and he had done well if he had willingly yeelded it but he brought him to it at last as he will one day all those that in the day of grace refuse to acknowledge Jesus Christ the Lord bring them to it Phil. 2.10 11. Oh what spirit is that which so sets out the command of God that he is faine to plead the equity of them with that Rom. 9.20 did the Apostle so in that place or hath God done so Ezek. 18. surely his commands are righteous altogether Psal 19. I set passe that might be said in that which followes page 7. to avoid provocation But as he deales with the command so he is as crosse to the Apostles in setting forth the Gospell to be beleeved consider page 169. First saith Mr. T. W. no man is bound to beleeve Christ dyed for him till he seele his need of him and be humbled but first to beleeve that God hath given his Sonne to purchase redemption for all repenting sinners Now what Gospell is this what humiliation and repentance is that and whence comes it that must be before a man beleeve so much as that Christ dyed for him Christ dyed for the ungodly his enemies c. But such as have repented are not so called yea the Apostles have preached the death and resurrection of Christ for men to call and move them to repentance Acts 13.37 39. 1 Cor. 15.14 Secondly he saith it is their duty to see and feele their sinnes and be so humbled for them as thereby they may be brought to repentance See here they must not see their sinnes by this doctrine as Christ was made finne and a curse for them nor look upon them as they have pirced him and so come in to him for they may not yet beleeve that he dyed for them how crosse is this to the Scripture Zach. 12.10 and the Apostles preaching of repentance who set it forth as the gift of Christ that is risen from the dead and exalted and urged it one that ground that in beleeving it might be effected Acts 2. 3. 13. 17.31 Thirdly hee saith that when they are truly humbled and brought to repentance it is their duty to renounce their own righteousnesse and rest on Christ alone for salvation strange doctrin that a man should rely on Christ before he can beleeve that Christ dyed for him surely Paul was otherwise led the knowledge of Christ produced his repentance faith confidence and not these that Phil. 3 7 8 9. Fourthly he saith that doing this they ought to perswade themselves that Christ dyed for them c. here is right the cart to lead the horse and the building made the foundation surely the Apostle receiving the atonement throug divine love manifested in his death did let goe his own righteousnesse and depend on him to besaved by his life Rom. 5.8.10 11. Thus have I noted the Gospell and saith Mr. T. W. sets forth Oh you that through grace beleeve is not this a humane faith did such a faith ever support you in a day of tryall and when God by Spirit in the word of grace testified of his Sonne and in discovery of his rich grace to your heart brought you in to believe did not that melt humble and worke repentance in you or were you left to view reason from such things in you selves to parswade your own hearts to believe I must a peale to beleevers in this and so to M. T. W. his own heart because of that 1 John 4 5 6. That which he saith is the third ground Tho. Mocre brings to prove that Christ dyed for all is those generall expressions which the Scripture useth in speaking of Christs Death Surely if I can find him right in none of his heads of proceeding it is time to let answering of him alone 1 Tim. 2.6 Heb. 2.9 not an expression only but the whole sentences I writ to testifie the truth of them in the sense the words import whatsoever Title was put on my Book of which I need not be a shamed but before I began to prove I endevoured to cleare the businesse by severall distinctions in five severall chapters containing 32 pages and now I have by reason oâ— his and another not the worse because a Shoo-maker and another not the worse because an Apothecary seeing they are Christians calling them proofes yeelded them so to be and out of the first distinction Mr. T. W. hath affirmed two grounds though he hath disproved nothing by it then in the first chapter I shewed how the question is stated by divers the first as I had it from such as Mr. W. cals lay-preachers and that I opposed and that is it Mr. T. W. labours to maintain the second as it is stated by those called Arminians which I also have confuted in the Treatise the third as some Ministers have stated it the fourth and fifth as some learned sober and judicious Ministers in great place whom I love and reverence as godly howsoever they be affected towards me have stated it the sixt as some learned writers are reported to have stated it the seventh as it was stated in the Synod of Dort which I approve as good and true the last as Doctor Davenant stated it 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
for the Sonnes of men And being made perfect 2. For the second he was made the author of eternall salvation is not that cleare also to be a further and distinct businesse are not the words plain And being made made perfect he became or was made the author of eternall salvation to them that obey him As he is the procurer He. 2.12 so he is the doner and giver of it John 1.12 and 6.14 and 17.2 And this saying eternall salvation unto all them that obey him doth impart that which Scriptures else where sheweth some salvation fore-wrought and vouchsafed that men might obey him in receite and exceptation whereof men doe obey him and in neglect and refusall or disobedience to him wherein also will appeare a distinction of salvation it selfe considerable if the sayings of the Scripture it selfe be heeded and believed which sheweth us 1. That Jesus Christ himselfe in his own body as the second publick man having in the nature of all mankind and for them dyed for our sinnes and risen for our justification and in the same nature being ascended exalted and filled with all fulnesse of grace 1 Pet. 2.24 Rom. 4.25 Hath so saved out nature in himselfe that all or any of that nature comming to him may and in union with him shall partake thereof Rom. 5.18 1 John 5.11 12. And he using meanes to that end that men might seek and come to him John 1.4 5 7 10.11 Pro. 8 4 9. Hee indeed is and truly so called The salvation and Gods salvation to the ends of the earth Acts 13 26. Isay 40.6 Gods salvation which he hath prepared before the face of all people A light to lighten c. Luke 2 30 31 32. A horne of salvation Luke 1.69 And I believe this is a true and a reall salvation and eternall and compleat in him before it be made known and the making known of him is the making known of salvation and that for remission of sinnes also though many receive it not Luke 1.77 79. Acts 13.38 39 And is not here a salvation a prepared salvation a salvation made known and set before men larger and farre more then have enjoyed it 2. The word that sets forth Jesus Christ the Sonne of God and saviour of the world and what he is hath done and doth in Heaven for us and is ready to bestow one all that doe believe and so calleth them and tendereth grace to them on believing It is called the word of salvation Acts 13.23 26 30 And they that neglect it are said to neglect great salvation Heb. 2.3 And is not here salvation even in the tender before and larger then the receipt and enjoyment 3. The extention and reaching forth of mercies to men Psal 145.8 9. as the persecution of their lives and so giving space for repentance Acts 17 27 28. 2 Pet. 3.9 Rev. 3.21 the preservation of the other creatures that they might serve for the good of mankind Mat. 5.45 Psal 36 5 6 7. and blessing these to men for the good and welfare of men in this life Acts 14.17 and all this extended through the Propitiation Christ hath made and ransome he hath given for men in which mercy and truth are so met that God without violation of truth and justice may shew mercy to sinners Psal 85.10.11 And he is not only good to all in that his mercy is over all his workes but also he is righteous in all his waies Psal 145.17 and so all these mercies are testimonies of his goodnesse Psal 19.1.6 Rom. 10.18 Acts 14.17 and that to lead to repentance and seeking of him Acts 17.27 28. Rom. 2.4 much more the word and Gospell where it comes discovering Christ which also is that all to whom it comes might believe Iohn 1.4 7 still further where his spirit comes in thâ— meanes striving with men Gen. 6.3 these with all the preservations and deliverances inlightenings and motions leading from any evill towards God as they come from and through a salvation effected in our nature by and in Christ and as they are witnesses of that salvation and come to lead to it that in receiving of it men might be saved so they are indeed and that truly called salvation or saving Exod. 14 13. Psal 144.10 and 36.6 7. Yea the Holy Ghost wils us to account that the long suffering of God is salvation 2 Pet 3.15 and thus in these respects he is the Saviour of al men 1 Tim. 4.10 Yea the salvation in Christ and love of God there-through appearing in all these fore mensioning mercies or saving or salvations doth come to men to call to reprove and so to allure to come to Christ The salvation of God and such as for love of other things doe refuse and come nor in are said truly to forsake their own mercies Iona 2.8 loose their own soules Mat. 16.24 Deny their right and lawfull Lord that bought them refusing his counsell and so bring upon themselve swift distruction 2 Pet 1.2 and are even for that cause given over to Satan and distruction not because he had not bought them but because they denyed him that bought them not because he had not loved them nor shewed love in doing good for them and to them but because they have been adversaries to him for his love and rewarded him evill for good and hatred for his love Psal 209.4 5. not because God sent not his Sonne that they might be saved and that Christ shed no blood for them nor extended meanes there through to them not any motions of spirit therein but because they have troden under foot the Sonne of God and counted the blood of the Covenant wherewith they were sanctifyed an unholy thing and have done despite to the spirit of grace Heb. 10.29 not because there were no truth in Christ for them nor love of the truth to them nor willingnesse and power in that love to save them nor it extended to them but because they received not the love of his truth that they might be saved 2 Thes 2.10 12. But held the truth in unrighteousnesse Rom. 1.18 Not because their was no propitiation made for them nor meanes used to purge them But because he purged them and they were not purged Ezek. 24.13 Not because he would not nor sought there returne But because they would not harken to his councell they would none of him Ezek. 33.11 Psal 18.11 Prov. 1.24 30. John 5.40 Mat. 23.37 no nor simply and absolutly in the first place because they could not But because when light came and power removing the yoake of the Jewes They regarded not his light and power that would have enabled them But loved darknesse rather and so were given up and then could not Hos 11.3 4. John 3.19 Rom. 1.18 28. now can any say he had no salvation in himselfe for them nor extended any to them and was no Saviour of them surely none can say so truly But they were rebellious and disobedient to him and
separation then distinction and gives this as his ground Because I say Jesus Christ hath wroth salvation or redemption in himselfe in the nature of and for all mankind with God but that he hath not wrought salvation or redemption in all men to God which phrase and termes of mine are by him subtilly altered to all persons before God and for all persons in themselves and thus he saith I devide Christ and his redemption Surely it is no great matter for me to be slandered by him that hath first slandered the Scripture nor need I to answer him in this matter wherein every judicious Reader that readeth that Treatise may see he writes falsely I beleeve there are three that beare record in Heaven the Father the word and the Holy Ghost and these three are one 1 Joh. 5.7 A distinction yet no separation or division I beleeve the Father is one the Sonne another Iohn 5.31.32.37 and 7.16.17.18 The Holy Ghost another Iohn 14.16.17 Distinct not devided the three one still I beleive that the Father is God and yet that he sent the Sonne Iohn 3.16 17. 1 Iohn 4.14 and so that the Sonne is God and yet he was sent of the Father Iohn 7.2 and that the Holy Ghost is God and yet that he proceedeth from the Father and the Sonne Acts 5.3 4. Iohn 14.26 and 15.26 Yet no separation I beleeve still there is but one God and that the Father Sonne and Holy Ghost are one and the same God 1 Cor. 8.4 Yea further I beleeve that this Sonne of God was really in being before hee tooke flesh Pro. 8.22.31 Iohn 1.1 2 3.10.11 And that in fulnesse of time he was made flesh and walked up and downe among men in a fraile and mortall body Gal. 4.4 Iohn 1.14 And as he was on Earth the Father was greater then he Iohn 14.28 yet here is no separation not two Sons but one and the same son still and the father and he are one Iohn 10.29 30. I beleeve that this son of God in the nature of mankind the man Christ did in that nature dye for our sins and in the same nature rise for our justification Rom. 4.25 1 Cor. 15.4 And that in the same nature he did by the eternall Spirit ascend to Heaven and offer himselfe a Sacrifice and ransome for mankind to God Act. 1.9 Heb. 9.14 So that the nature of mankind is fully restored raised and glorified in this publique man whom God hath accepted and glorified with his owne selfe and filled him with all fullnesse of grace and truth and given over all into his dispose so as fullnesse of redemption Propitiation wisedome righteousnesse and life is in him and that for men Iohn 1.4.14.16 Heb. 8.1 1 Pet. 3.20 and can never be separate or devided from him he and it are ever one and together Neither can this propitiation be otherwise enjoyed by any but by comming in to him receiving him so as to ahve him and be one in him Joh. 5.40 1 Joh. 5.10 11 12. Yet I also believe that all that know not Christ that receive him not that believe him not but lye in unbeliefe that they are out of the way of peace Rom. 3.10.19 Dead in trespasses and sinnes under the power of darknesse and of the wicked one Ephes 21 23. 1 Joh. 5.19 And so know not Christ nor are known or owned of him Isa 55.5 And so are not his people not beloved in that love wherewith God loveth his Sonne Rom. 9 25 26. And so whatever redemption or life be in Christ for them yet they have none of it in themselves Ioh. 6 53. Yet when any of them are by the Spirit of Christ in the appearance of the grace of God in Christ brought out of the power of Satan and darknesse to beleeve in Christ so as they receive him and are therein united to him They are then and therein of the same seed and heires and he gives to them the priviledges of sonnes and they have the eternall life that is in Christ which before they had not Tit. 3.4 5 6. Gal. 3.29 Ioh. 1.12 13. 1 Joh. 5.10 11 12. And others yet remaine without Now in all this there is not the least dividing of Christ and his redemption which is ever in him and wrought by him so that in this saying Mr. Garner hath done nothing to disprove the Distinction but to give us just cause of griefe that such men as Mr. Garner and Mr. Knoles should be no better insighted in Divinity and about redemption in and by Christ Then that the one should affirme and the other approve it that such a Distinctionis a separating and dividing Christ and his redemption But let us see how he helpes it after 2. He saith pag. 3. That in searching the Scripture wee shall find that where mention is made of Redemption reconcliiation and salvation as concerning persons redeemed wee are to understand it to be spoken of those who are reconciled unto God or made partakers of redemption reconciliation justification and salvation in themselves before God by Jesus Christ So we are to understand these Scriptures following Gal. 3.13 1 Pet. 1.18 c. To which I answer It 's not faire dealing for a reconciliation in Christ for persons to put in persons reconciled But to passe his often altering of phrases for advantage sake consider hissaying according as it is used in Scripture and understood in our language He apeareth in this Treatise as a Sholler with his Greek and Latine page 40. to 41. Though T. M. whom he pretends to answer be no such language he knoweth that redemption though by use become an English word is of the latine word redemptio which the Dixinary saith is in english a redemption buying purchasing ransoming c. And that redemptio wee call redemption comes of the verb redemo to redeem ransome rescue recover by purchase c. and this may be a compound word of re emo whose English saith the Dixionary is to buy to purchase or procure and so the word redemption in English is properly to buy againe or to purchase ransome or recover again somthing that was lost sold or taken captive and I suppose english men so understand it and according to this understanding as wee find the word used in Scripture they that are conversant therein may know 1. That there is a redemption purchase or recovery of that which not he that redeemeth purchaseth and recovereth lost but another lost or sold it and yet though he that bought it never bought it before yet because of some interest he had in it and that it was lost or sold though by another the purchase or recovery is truly called redemption or a buying again Nehe. 5.8 and so to our businesse Isay 52.3 2. That there is a redemption purchase or recovery of that which one hath himself fore bought or purchased but the thing purchased is wrongfully by force or fraud taken or detarned from the right
hand of Godalive for evermore by vertue of his Sacrifice mediating for men with God his father so removing and taking away from before his face that ignorance unbeleife and rebellion of men that might justly procure the with holding all streames of mercy from them and the present giving them up to a reprobate scence and to Satan and so destroying them with his sorest judgements that still through Christ they are preserved alive patience mercies meanes and some light and motions of spirit are extended to lead them to repentance Rom. 3.10.22 and 2.4 Col. 1.18 20. Psal 75.3 And to those that through his grace are brought in by repentance and faith to Christ to take of their following evills to cleanse and purifie them to conformity with himselfe and to bring them to his inheritance 1 Iohn 1.7 Eph. 5.25 26 27. Heb. 9.14.15 but to proceed a little further and consider something in this businesse shadowed or typed in the Iewish high Priest and in a sort Priests and Levites also who was to beare the names and also the judgement of the Children of Israel upon his heart Exod. 28.29 30. To beare the iniquity of the Congregation to make an attonement for them before the Lord Yea the offerings fore offered were given them to eate before the Lord Levit. 10.17 Yea to beare the iniquity of the Sanctuary and to keep the charge of the Lord Numb 18.1.4 And to doe the service of the Tabernacle and so not the Children of Jsrael But they to beare the iniquity of the Children of Jsrael Numb 18.22 23. Now what bearing this was is to be considered Was it that the high Priest and Priests should have the sinnes of the people imputed to them and that they should be counted sinners for or in stead of the people and suffer the punishment the people should have suffered that so the people might have an escape I beleeve no such matter and yet it was thus with Jesus Christ when he was made flesh for us But sure there is another understanding of their bearing the peoples iniquity and judgement and yet nothing is therein shadowed but what in the truth of it is found in Jesus Christ our great high Priest also if translators of as great skill in the Hebrew as Mr Garner in the Greeke may be trusted they say the word to beare Lev. 10.17 is to beare or take away and that the Greek translateth it that yee should take away but whether they be credited or not doe not the word themselves give forth such a sense Num. 18.22.23 Neither must the children of Israel henceforth come nigh the Tabernacle of the congregation lest they beare sinne and dye but the Levits shall doe the service of the Tabernacle of the congregation and they shall beare their inquity It shall be a staiute for ever Now I pray what bearing of iniquity was this but a taking away of their iniquity by ministring about and ordering the holy things burning incense offering the Sacrifices c. which the people were not betrusted to doe that they might have Gods Ordinances and presence therein and mercies c. continued to them And how should the high Priest upon his heart beare the judgement of the children of Israel before the Lord continually Exod. 28.30 but in tender compassion and love to them and care for them so to minister in their behalfe c. And now is not the truth of all this found in our Lord Jesus Christ the great high Priest is not he the minister of the Sanctuary or holy things and of the true Tabernacle c. Heb. 8.2 the perfumer of his peoples prayers services Are any left to approach to God or do any thing in their own strength or name Is not all that is born of the flesh flesh John 3.6 shall not all flesh wither Isay 40.7.8 And is not Jesus Christ our high Priest full of love compassion and faithfulnesse Heb. 3.2 and 4.15 and 5.25 and is not he the Mediator between God and man 1 Tim. 2.5 and the advocate of beleevers 1 John 1.1 and is he not able to save them to the utmost that come to God by him or as in this Heb. 9.28 that looke waite for or expect him seeing he ever liveth to make intercession for them Now the Apostle treating of the high Priest-hood of Christ and mentioning types in this chapter and shewing the truth of all to be in Christ where shall we find the truth of these things typed that have been mentioned about the Scape-Goat the Priest bearing or taking away the sinnes and judgements of the people in those respects fore-mentioned if not in the 26 this 28. verses and so I charge not M. Garners sense here with falsehood but imperfection I fault him not for saying the death of Christ and his offering as it is for propitiation and ransome is heerment but for his putting in only and so limmiting it to that only where as it appeares plainly by the whole chapter here is more ment But now I will veiw his second affirmation It is not in such generall words as the world all men c. for which veiw the words againe Heb. 9.28 So Christ was once offered to beare the sinnes of many and unto them that look for him shall he appeare the second time without sinne unto salvation mind it saith he and so I pray let us it is not said he was once offered to beare the sinnes of many and he shall appear the second time to them or to those many without sinne unto salvation But unto them that looke and waite for him as a speciall culled out of the generall and is not many here then as generall a word as the world of mankind or all men Let us a little mind the word many as it is here used and see Enough is shewed in the opposed Treatise chapter 3. page 22. chapter 8. page 48. and chapter 14. page 76 if compared together that is not at all answered by him And though the word many in divers places have a twofold sense one larger and another more speciall and in such places I did not parralell it with such generall words as all men every man when spoken in the largest sense yet in some sort and respect I did and do Rom. 5.15 through the offence of one many be dead and verse 19. By one mans disobedience many were made sinners And is not many here all and every man that had being by propogation from Adam Psal 29.3 The voice of the Lord upon many waters are not the waters peoples multitudes Nations and tongues Rev. 17,15 now doth not his Kingdome rule over all Psal 103.19 and 66 7. and 119.89.91 and is not many here as generall a word as the world or all men Micah 4.3 He shall judge among many people surely whatever be in the first fruits when this is compleatly fulfilled It will as large as that in Mat. 25.32 c. and is
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
2.5 Luke 13 6 9. Esay 53 12. And for the taking away of their sins are all men beholding to Christ yea this may bee often done even for some that have sinned deeply and though crying in their distresse yet their heart not upright with him And they may come after for provoking him that so oft forgave and tooke away wrath to be abhorred See this express Psal 78 37 38 c. Numb 14 17 20. And the more and ofter Christ hath so taken sin out of the way and removed wrath from men the more are they engaged to seeke and submit to Jesus Christ nor can all Mr. Garners glorious words free them from that engagement Secondly For having fitnesse power and readinesse to take away sin even out of the consciences and nature of men and so to be ordained and set apart as the Hee and the only He that both can and will do it in all that in beleeving come to him and is so set forth and pointed out that men might know where to seeke and find this and this also is Jesus Christ the Lambe of God by reason of what he hath suffered and done and received He is the Atonement and propitiation for our sins even when we beleeve not Rom. 3 24 and 5 18. 1 Joh. 2.2 and set forth also to be a Propitiation which sure he is before set forth through faith in the blood to declare his righteousnesse for remission c. Rom. 3.25 26. And so there is blessing in him for all Nations so as who ever of them though ungodly are by his grace drawne in to beleeve on him that justifies the ungodly he receives remission c. Act. 10 43-46 Rom. 4.5 And so is he set forth The Lambe of God which c. But now here is to be noted that as Jesus both so hath in the two former respects taken taketh away the sin of the world and likewise both is and is set forth the Propitiation for their sins that hath propiated yea even the Propitiation through faith in his blood able ready to take sin out of the cōscience and nature of all that by his goodnesse come in to him in beleeving on him Act. 10.43 even so also this is noted and that also upon the very same ground 1. That those who by all this goodnesse of God in through Christ and by all these engagements vnto Christ by what hee hath done for them and doth to them and hath to bestow on them are not and will not be drawne from their own wayes to him but loving darknesse rather then light remaine impenitent and unbeleeving so they remain still under guilt of sin in conscience Joh. 16.8 9. Under condemnation Ioh. 3.18 19. Under wrath and cannot see life Ioh. 3.36 and therefore under sin and condemnation and wrath and cannot see life even because by all this light and mercy shewne they have not been prevailed with to beleeve on his Name Ioh. 3.18.36 16.8 and so they remaine of the world still lying in wickednesse 1 Iohn 5.19 2. That such as are overcome by his Spirit in the appearance of his so great grace to beleeve on him they though ungodly of the world and sinners when they are comming in to him yet being prevailed with to come in beleeving on him he forgiveth justifieth washeth with the vertue of his blood from the sins of the world and so enableth them to receive remission of sins and to depend on him for eternall life Rom. 4.5.22.25 5 1-6 8-10 Act. 10.43 And so in all and every respect hee is most truly called The Lambe of God which taketh away the sinne of the world or sins of the world But now this is to be farther noted That so many as are by his grace brought in to beleeve on him and so united to him as they are clensed from the sin of the world and begin to partake of the Divine Nature being borne from above and so washed 2 Pet. 1.2 3. Joh. 3.3.5 even so though they be still in the world yet they are not of the world nor according to the account of God and those taught of God now reckoned of the world Ioh. 15.19 17.14 but brought out from the power of darknesse and Satan Act. 26.18 Coloss 1.13 in which before they were and the world still lyeth 1 Joh. 5.19 But these are now borne of God sons of God Ioh. 1.12 13. Gal. 3.26 The seed of Abraham the heires and Israel of God Gal 3.29 6.16 Yea Sion Jerusalem a people chosen out of the world Joh. 15.19 1 Pet. 2 9 not the world But now these while in this life however justified in conscience and spirit made alive for righteousnesse sake and their persons as they are one with Christ and partake of the Divine Nature are sons of God presented in and through Christ spotlesse before God and so delighted in yet as they still carry old Adam about them and so have still the flesh in which dwels no good thing but an evill inclination anoying with its sinfull lusts which God approveth or justifieth not so by reason hereof and the temptations of the world and Satan it so falls out that even beleevers in many things offend All and sometimes some more grievously Rom. 7.15.24 Iames 3 1 2. 1 Ioh. 1.9 10 1 Cor. 5. So that though in spirit and in respect of their union with Christ and state of son-ship and being reckoned after him and so justified yet in respect and the evils of their wayes with which God is not pleased nor doth justifie but testifie displeasure against they need still to have their feet washed and their wayes healed and so their evils and sins to bee still taken away till they and all that which concerneth them be perfected Psal 138.8 Joh. 13.10 Rom. 7.14.24 And on this ground of the former done it is beleeved Isa 26.12 and prayed for Psal 85 4-6 And this doth Jesus Christ by his everliving to entercede for such Heb. 7.25 And by vertue of the spirituall application and sprinkling of the vertue of his blood Heb. 9.12.13 14. 12.24 1 Joh. 1.7 Now as these in whom he doth this are not the world but his Church and peculiar people so this worke is not expressed in those tearmes Taking away the sinnes of the world But the sanctifying purging or taking away the sinnes of the people Hebr 13.12 2.17 Tit. 2.14 And The washing and cleansing of his Church that in due season hee may present it as spotlesse to himselfe as hee now presents it in himselfe to his Father Eph. 5.26 27. And of this sort is that Isa 6.7 Rom. 11.27 and so not serving for Mr. Garners ill purpose ☞ 1. 10. The word Not Imputing 2 Cor. 5.19 where it is said God was in Christ reconciling the world unto himselfe not imputing their trespasses to them This he makes all one and the same with Psal 32.1 2. Blessed is he whose transgression is
so deny him that was their rightfull Lord and distroyed themselves but now he is said especially to save them that beleeve Which is the next point 3. For the third He became the author of eternall salvation to all them that obey Is not here a distinct mention an especiall pointing out of the persons unto whom he is the author of eternall salvation namely them that obey him and all them and though it be a digression from this businesse yet a word may be noted what this obedience is It is the obedience of Christ The obedience of the Gospell 2 Thes 1.8 Rom. 6.17 The obedience of faith Acts 6.7 Rom. 16.26 and so it is one and the same with Beleeving compare Acts 5.32 with John 7.38 39. and so divers translators have indifferently used the word disobedience or unbeleife Ephes 5.6 and this will clearely appeare if we mind first the opposition between the law of workes and the law of faith and between the obedience of the one in doing and of the other in beleeving Rom. 3.27 and 10 5 8 9. Secondly the drawing nature of this faith when with the heart it s not only of righteousnesse but unto righteousnesse Rom. 10.10 and brings upon Christ 1 Pet. 3 4 5. having in it a discerning and approving beholding and understanding of Christ as he is the Sonne of God and our Saviour 1 John 5.20 An inward beleeving and hearty credit-giving to the testimony God hath in his word and by his spirit given of Christ 2 Thes 1.10 1 John 5 6 10. an high estimate of Christ as the perfect and sufficient propitiation wisdome Rock c. Phil. 3.7 8 9. An hearty trusting and resting on Christ and God in Christ for eternall life and all that is in it and appertaines thereto Rom. 4.22 23 24 25 26 and 6.8 10. A welleased submission to Christ or embracing and receiving him to be saved yeelding up to him in all the reproofe and assurement and love to him and his which his grace appeareth and moveth too Gal. 5.6 Acts 26.19 and all this is in unfained and cordiall beleiving Thirdly the commandements of Christ sutable to beleeve in him John 14.1 and to love one another as he hath loved us John 15.12 which the Father also commandeth in commanding all to hear him Mat. 3.17 And the not suffering the Grace of God manifested in his word and workes to prevaile to lead to this unfained faith that workes by love is the disobedience that brings condemnation John 3.18 19. 2 Thes 1.8 and 8.10 And the being thereby overcome to this faith is obedience Rom. 1.5 and 6.17 and mind that it is said He is the author of eternall salvation to all them that obey him But I beleeve that it is not in Scripture said nor that Mr. Gerner or Mr. Knowles either can shew it there That he is said to be the author of eternall salvation to the world or the whole world as he is said to be the Saviour of the world and the propitiation for the sinnes of the whole world nor is he said to be the author of eternall salvation to all men as he is said to dye for all and to have given himselfe a ransome for all nor is he said to be the author of eternall salvation to the unjust ungodly his enemies as he is said to have dy'd for them and til they can shew this they cannot disparage the distinction for we may see it all the way through the Gospell saying as in this Heb. 5 9 He is the author of eternal salvation to all them that obey him according to that is said of the wil of God concerning him namely That of all the Father hath given him to undertake for and upon the offering of his sacrifice he hath given him into his dispose to order and judge Pal. 2.7 9 10 Rom. 14 9 11 12. He should save them with such a salvation as may fore-run the knowledge of the truth and then bring them to the knowledge of the truth and loose none of them but raise them up at the last day 1 Tim. 2 4. Iohn 6.39 and this will be manifest one day that he hath done it when all shall by him be raised and come before him and acknowledge him Lord to the glory of God when it will be manifest that who ever of them be lost and perish he did not loose them but they lost themselves and brought distruction on themselves Iohn 6.39 1 Cor. 15 21 22. Phil. 2.10 11. Mat 16.26 2 Pet. 2.1 But now for eternall life it is not so said of all so given but of a giving upon or after a giving namely after all by vertue of his sacrifice are given in to his dispose then those that by discoveries of grace are in the heavenly call given him in being brought to and united in him in beleeving on him That he may give them eternall life Iohn 17.2 and so he saith Iohn 6.40 And this is the will of him that sent me that every one which seeth the Sonne and beleeveth on him may have everlasting life and I will raise him up at the last day Like to this also was 2. The end of the mission or sending him into the world that he should doe that for men and use such meanes towards them that the world through him might be saved But more that whosoever beleeveth on him should not perish as there may be a saving and yet an after perishing of some Jud. 5. but that they that beleeve shall have everlasting life Iohn 3.16 17 36. 3. Like to this also is the end of the power authority and spirit that the Father hath given to Christ his Sonne and our Saviour namely That he may rule over all flesh and be their right and lawfull Lord and so preach good tidings to them and shew mercy to them to comfort all that mourne Iohn 17.2 Acts 10.36 Mat. 28.18 19. Isay 61.1 2. and to raise them from the dead and judge them according to their obedience or disobedience to him Iohn 5.27 28 29. But to give eternall life to as many as by the heavenly call are brought in to see him and beleeve on him and so given him Iohn 17.2 with 6.4 The mourners in Syon to whom he is to give beuty for ashes Esay 61.3.4 4. Like to this also is the proclamation and doctrine of the Gospell declaring peace pardon and mercy in Christ for all and tendering it to all where it comes whether they accept or refuse Luke 10.5 with promise or acceptance Acts 13.32 38 39. But the promise of receit of forgivenesse and eternall life is ever and only to those that beleeve on him and harken to him Iohn 3 15 36. Isay 55.3 4 so that all the way through the doctrine of the Gospell the distinction between a salvation in Christ tendered to men and the same given into and working in men is cleare the former generally for all men to be tendered to them
and and the other only to those that obey him But it would fill many leaves to explain and set forth that which the Scripture setteth forth evidencing this distinction as in Ezek. 24.3 13 setting forth a purgation by ofire prepared and the Pot with liquour and choise peeces of flesh put in which is a good preparation for purging and bringing forth the Scum and then of the efficafie of the fire bringing the scum a loft in which respect the liquor is said to be purged and then of the obstenacy of the people in not suffering the scum when raised to be taken off and thrown out and so it boyled in again and the liquor was not purged and therefore the following purgation was to be consumption and burning of pot and liquor and flesh and bones and scum and all together Doth not this shadow out to us apurgation and atonment or propitiation wrought by Christ in himselfe that is full of force and vertue as fire for opperation like that is said of him Heb. 1.3 And the declaration of this grace or purging and peace to reprove for folly and to call into Christ and so in convincement to make the scum to arise like that Eph. 2.16 Prov 1.22 23 and then the rebellion of many for whom this purgation was prepared and to whom being tendered it begun to worke and raise the scum in which respect they are said to be purged like that Esay 5.1 8. But they loving darknesse rather then light offering despite to the spirit of grace and in that respect not purged and for that cause to be destroyed like that Iohn 3.19 2 Thes 2.10 Though such as receive the purgation and yeild to the opperation of it are purged indeed like that Heb. 9.14 Rev. 1.5 and is not here a distinction between a purgation prepared and tendered and opperating and the same purgation received submitted too and so enjoyed in the choise effecasie and fruit thereof and the former larger then the latter how saith the text verse 13. in thy filthynesse is lewdnesse Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthynesse any more till I have caused my fury to rest upon thee now as they were tipes and figures to us doth it not shew all aforesaid Besides to what purpose is the Councell to such as are poore blind naked c. to come to Christ to buy and receive of him Gold tryed white raiment and eye-salve to anoint c. if the provision of these prepared in Christ and the tender of them be no larger then the receipt and enjoyment by men sure those that have received and doe enjoy these are not poore blind naked and miserable and they that are Destitute of these and so poore blind naked and miserable are in vain counselled to goe to get these things of Christ if there be not provision and fulnesse in him for any but those that have it in them all ready but see Christ gave no vain councell and yet he gave this councell Rev. 17 18. yet if we should take notice of some parables uttered and opened by our Saviour will it not hold forth the same distinction to us evidently consider Mat 13.39 18.23 24 28.37.43 Is not the field there the world of mankind such men as are neither borne of God nor given up to the Devill before either good seed or tares be sowen Is it not Christ his own field and that also as he is the Sonne of man and is not that by vertue of his death resurrection and ransome wherewith he purchased them Rom. 14 9. Psalme 2.6 9. and 24.1 2. Is not Christ and the word discovering him the seed and good seed before it be sown And are not those that have received that good seed and are borne thereof as 1 Pet. 1.21.23 and so the blade spring up of the same seed as Gal. 3.19 19. The children of the Kingdome and the tares sprung up from the evill seed the children of the Devill And are not all still in one field which is the world of mankind which in respect of this mingle-mangle of one and another not the Church and Kingdome sure but the world of mankind as now ends at the comming of Christ Now is not the field of mankind that is not the Devils who soweth in another mans field but Christs the Sonne of mans field larger then the Children of the Kingdome yea is there not more seed sown then is rightly received and brings forth fruit to the harvest I say no more but read the parrables with there interpretations Mat. 13. and Luke 8.5 13. Thus far the distinction appeares approved in Scripture by sayings that are more remote in regard of expressions But if wee come to view those that are neerer and plainer it will more brighter and fully appeare as if I should instance the language of the Scripture and spirit of wisdome therein speaking That when it speaketh of the death of Christ for propitiation and so of his ransome and that redemption and peace compleated in his owne body for men And the common salvation extended there-through to men as apropitiation and ground of calling men It speaks of it in generall words as for all for the world for sinners But if in the same place it speakes of the peculiar priviledges enjoyed it changeth the person and speakes more limmittedly and applicatively which would not alwaies be if both were of like large extent as is shewne in the treatise chap. 10 page 53.54 and may be more fully when need is But that which is all ready shewn in the Treatise is enough where the distinction is shown and proved to be in the Scripture where first the severall parts of the distinction are proved The first part proved in divers plain sentences of Scripture chap. 1. page 2. which Mr. Garner mis-reporteth in his Treatise page 6. as alledged for the proofe of the whole distinction and in the same chap. 1. page 3.4 The first part is explecated the second part of the distinction is proved also by divers sentences of Scripture chap. 1. p. 5.6 and explicated also pag. 6 7. Again secondly the distinctionit selfe is proved in expresse words in plain sentences of Scripture chap. 3. page 24. which Scriptures Mr. Garner receiting in his Treatise page 12.11 leaves out some verses that the distinction might be hid from his owne and other mens eyes 3. The distinction is explicated and proved by Scripture in eight particulars chap. 1. page 14 and 15. And lastly the whole five first chapters in that Treatise do evidence the same to be in Scripture plentifully shewne all which it became Mr. Gerner to have refused by plain sentences of Scriptue before he had so boldly against such a appearing truth affirmed That the Scripture warrenteth no such distinction But I will now veiw his reasons or proofes which he opposeth with all 1. He charheth me to propound these things rather in way of
that record as to a light shining in a darke place for the word or record is a light till the day dawn and the day star arise in his heart 2 Pet. 1.19 John 8.30 31 36. But he that beleeveth on the Sonne of God that through the grace seen and beleeved in the record is overcome to beleeve or depend on him for eternall life as Rom. 5.8 10. Acts 18.27 he hath the witnesse in himselfe as John 3.33 Psal 36.7 8. Rom. 14.22 23 24 25. and 5.1 Again mind that he saith not he that beleeveth not on the Sonne of God hath made him a lyer for if a man beleeve God his saying or the record God hath given of his Sonne though he yet want light and power for a through and unfeined dependance on him for eternall life yet if he take heed to this testimony or word and record as to a light shining in a dark place till the day dawn and the day-starre arise in his heart God wil not charge him w th this great sin of making God a lyer But he doth well and shall in due season experiment that light and power that will inable him to depend on Christ and build on him Isay 40.31 and 49.23 and 50.10 But he saith He that beleeveth not God and beleeveth not his record hath made him a lyer And why is he charged with so great a sinne is it because there was no truth of good in the record for him nothing in Christ for him farre be it no it is because he beleeves not the record God gave of his Sonne as 2 Thes 2.10 11 12. verse 11. and this is the record that God hath given of his Sonne that God hath given to us eternall life is not here the gift and this life is in his Sonne is not here he in whom it is and where God hath given it and put it for us that wee might have it so that here is the gift distinctly and is not the receit as distinct in verse 12. He that hath the Sonne hath life and he that hath not the Sonne hath not life Lo is not here the distinction again between beleevers and unbeleevers is not the having the Sonne the beleeving on the Sonne John 1.12 and have not such beleevers the witnesse within them and eternall life John 3.18 33 36. and is not the not having the Sonne the not beleeving on him John 1.11 12. and are not such destitute of eternall life and that not because it is not in Christ for them but because they beleeve not on him John 3.18 19 36. And he that beleeveth not to day and so yet hath not the Sonne may he not beleeve to morrow and so have both the Sonne and life in him and how if it were not before in him 1 Tim. 1.15 16. 2 Tim. 2.25 26. 1 Pet 2.12 so that the distinction is here clearly held forth and that life is larger in Christ then in the receit and Mr. Garners hovering about as a fraid to looke in the text affirming some part of the truth which wee deny not that he might deny some part that wee confesse hath hurt us nothing Lastly whereas he feares my thoughts of strengthening the distinction by saying there is justification in Christ for all persons to this I answer I know not where I said so nor I suppose doth he for I beleeve spirits to be persons and I doe not beleeve Justification to be in Christ for the fallen Angels not for all nor for some of all sortes nor for any one of them and likewise though I said and writ for men yea for all men while they are no worse then men yet I have explicated the same and affirmed that though life be in Christ for all yet some have so rejected him while he was striving with them to have brought them to life that for their opposition and rejecting of the truth and grace of God that he hath given them up to Satan and they are become of the serpentine seed and so the dore of life is shut against them and though this life be still in Christ for all men yet not now for them who though still called men yet are and are called also somthing worse then men reprobates sonnes of Beliall c. yet they are persons still as I have shewn in the opposed Treatise chapter 11. page 56 62. It is not uprightly or fairely done to alter and change mens termes and phrases when he is dealing with them But let the termes be as they are for all mankind and I will mind what he saith page 23. He desires to consider that these words In Christ when they are spoken of or applyed unto redemption Justification Salvation and the like they doe properly signifie by or through Christ and holds forth unto us a reall glorious and sure enjoyment which those have of redemption Justification and salvation in Christ of whom the things are spoken To this I answer that if I had not met with subtilty and fraud in his positions and termes before I should marvell much at this Why he puts down his businesse thus That these words in Christ when spoke of or applyed unto redemption c. will he grant it concernes all men when that preparation in him is avouched as ready for them that yet have it not and they called to it though some refuse as Prov. 9 1 5. Mat. 22.2.14 Rom. 5.18 and divers more places then he must unsay the drift of his whole Book if he grant not this he goeth wrong for his proofes and speaketh fraudelently 2 Why puts he it down these words in Christ and not the atonement and reconciliation made by Christ and life and Justification in Christ seeing our discourse is about the person of Christ and what he hath done and what is in him for men and so that there is life and justification in him for men whether men have it or not and before any doe receive it Iohn 1 4 5 7 9 12 17. Rom. 5.6 11 12.6.8 1 Joh. 5.11 12 and many more places If he yeild this he unsaies the whole scope of his Book If not he speakes subtilly and his proofes are yet to seek 3. Why doth he only mentioned these words In Christ when in the text last named the words were in his Sonne and so not limmitting to particular words but minding the person of Christ and so in Christ in Iesus Christ in his Sonne in him in whom c. are all one which by his own practice is granted therefore let not his Reader be dazled with his singling out words Why doth he say the words in Christ so applyed doe properly signify by and through Christ If he meane it of the work which he only in himselfe in his own personall body and by himselfe did accomplish and compleat with God for men and of that fulnesse of power authority and grace he hath received in our nature in his own person that he may govern and
he saith it of his Son he hath put all things under him there is nothing left out nothing excepted but God himselfe and is not here a rule from as good and skilfull a Teacher and one that can tell the mind of God in the Scripture as wel and better then Mr. Garner so that if it be Gods sayings and that of his Sonne and his workes in and through him and he say it is All men there is not a man to be left out or excepted but only the man Christ that is God man by whom the workes were wrought and so when in the words following he speaketh about his love to men whose nature Christ tooke and so became lower then Angels for a time and saith by the Spirit of God of the workes of God in and through Christ that he by the grace of God should taste death for every man or as Mr. Garner likes better for All Is it not manifest that there is not a man left out that he dyed not for but only himselfe and saith not the Apostle the same to the Corinthians to whom the Word was so fore expounded 2 Cor. 5.14 15. And what we are here instructed of the word All when God so speakes of his Sonne is affirmed of his workes in Joh. 1. from 1. to 12. where we have three universall tyes of the workes of God by Christ 1. All creatures Joh. 1.3 All things were made by him and how large is this mind And without him was not any thing made that was made And is not the same said of preservation of the world since the Fall Psal 75.3 By him all things consist Col. 1.16.12 2. All mankind Joh. 1.4 In him that is in the Word that is now come in the flesh even Christ was life as life is in him 1 Ioh. 5.11 So from the beginning it was 1 Ioh. 1.1 2 3. And for whom or whose benefit was this mind the text and the life was the light of men yea but what men those that were really and gloriously partakers of it in themselves before God as Mr Garner saith mind the Text v. 5. And the light shined in the derknesse and the darknesse comprehended it not were not these naturall men and unbeleevers and is not Christ in whom this life is and this life proceeding from him witnesses of That All men through him might beleeve vers 7. And is 〈…〉 affirmed the true Light that lightneth every man that commeth into the world vers 9. And is not that the Word that was made by him and in which hee was and yet it knew him not And whereas out of this world he chose a people and gave them his Oracles and so made them his owne and put his Name upon them Did not he come unto them and yet they received him not vers 10 11. And is not here all the world of mankind from vers 4. to vers 11. while the life in Christ for men and the extention of light there thorow to men is treated of But now for receit see vers 12 To as many as received him this when all refused some by grace overcome to them he gave power the right and priviledge to become the sonnes of God it seemes they were not so before even to them that beleeve on his Name c. And is not this As many another universality even all and every of them that by a new birth beleeve on Christ so then here in the beginning of the Gospell yea in the beginning of the first relation revelation and declaration thereof after the personall Ascension of Christ in our nature we are taught how to understand the words Men in divinity mentioned All men every man and the world If the saying be by God and of Christ his Sonne and his works by and through him if it be of creation and the things created we are to understand it of all things nothing excepted but the Creator himselfe If it be of creation by Christ and a redemption wrought by Christ in his own person and so life in him for men and some mercy and light therethrough extended to men we are to understand it of All men not one excepted but The man Christ Jesus that hath wrought it for men and if it be of the peculiar priviledges of son-ship communicated by Christ we are to understand it of all that are borne of God and so by faith made one in Christ even sons of All them and no more but them and none here excepted but the Sonne himselfe whose the priviledges are and who doth communicate them to All that receive him and so in him are made sonnes neither is eternall life in any place of Scripture said to be given by Christ to men indifinitely nor to All men nor to every man nor to the world as by Mr. Garners doctrine it should be of his sense of all men c. were right nor is life said to be in Christ for the beasts fowles nor his light to shine in them though they be preserved by him for mans sake yet the light in that mercy is for men So that in these Scriptures Psal 8.6 Heb. 2 8. 1 Cor. 15.27 Joh. 1.3.12 and the same in Colos 1.16.20 as is shewed in the opposite Treatise Chap. 9. to 8. we have a ground a warrant and reason given with a rule to know how to understand the words All and All men every man when spoken in generall and plaine propositions when spoken by God and of Christ and the great workes of God in and through Christ when applyed to all creatures as creation preservation ruling when applyed to men as making them righteous convicting or condemning for him when fallen working a restoration for them in a publike man as they fell and were condemned in a publike man extending mercies to testifie his goodnesse and lead to repentance appointing once to dye the raising of them and bringing them to Judgement And when applyed to beleevers regenerate and new borne men as the forgivenesse of all their sinnes renewing their nature interessing them in the priviledges of Jesus Christ himself giving them eternall life yea and that in glory â—aigning with him after the Resurrection All and every according to that mentioned and to which in speech applyed admits no exception no not of one but God and Christ himselfe yea Mr. Garner confesseth in his margent pag. 44 45. The word All in Scriptures upon some occasions is to be taken for All persons from first to last but he neither shewes when where nor on what occasions nor shewes any ground or rule that may stand to know it by but leaves that for a Pope to canonize the text and tell us when where and in what sense the Scripture speaketh truth But the Holy Ghost hath given us a ground or rule which will neither deceive us nor leave us at uncertainty And the same rule will serve us to understand the words world and nations when they are spoken of by
when they turned aside they came neerer to truth and had before been seeming servants to him who by this mans doctrine was but a seeming Lord to them whose heart trembles not at this But he will helpe it with comparing it with the Epistle of Iude let that therefore be also veiwed doth not Iude mind them of the faith of the common salvation and tels them of some that turned not a seeming or shew but the grace of our God into wontonnesse and denying the only Lord God and our Lord Jesus Christ Iude 2 3 4 doth he not professe for their admonition even therefore to put them in remembrance though they once knew this how that the Lord having saved the people out of the land of Aegypt afterwards destroyed those that beleeved not Jude 5. Doth not Jâ—â—â— here point the Christians to the remembrance of Gods dearing with Israel of old as Peter about their Teachers to the Prophets of old And was not this deliverance out of Aegypt a â—ipe of Gods now bringing men out of the darknesse and fellowship of the world to fellowship with his people which is somthing above that Mr. Garner opposeth and is not that deliverance called a redeeming them Deu. 15.15 and. 25.8 and 24.18 and buying them Peu 32.6 16. a saving Psal 109.8 15. so that here were a people redeemed bought saved yet many of them for their unbeleef afterwards destroyed and this writ for our admonition who is that which is so bold to give the holy Ghost the lye say they were not really redeemed bought saved but only seemingly so they perished really in the first overthrow but seemingly afterward now that men were once alive in Adam fell truly into the power of the first death but are in no sort truly made alive by Jesus so cannot be twise dead indeed but once really and the other is seemingly How thinkes any they shall perish in a second death for denying a seeming Lord a seeming redemption forsaking a seeming life in a seeming profession who like M. Garner to paint out these things in fine words yea in his conceit he hath so coloured and garnished these texts with his device that every understanding Reader shall see no other but take this his forgery to be as he professeth it to be even the mind of God not only in this but in many other Scriptures as he saith page 163. so that where the holy Ghost speaks not of mans goodnesse or works in purging or sanctifying themselves but of his own goodnes in the gift of his Son and of his Sons blood in the vertue thereof that had made a purgation for them prevailed for means to work purgation in them and sent his gracious spirit in the meanes with some prevailing effecacies to set forth the greatnesse of their sinne and the justnesse of their judgement like that Ezek. 24 23. that slight such grace despite such a spirit and ill require such goodnesse 2 Peter 1.9 Heb. 10.29 30. all this gracious workes of Father Sonne and holy Spirit he conceives must be taken for counterfeits and seemings also and who will be charged with hypocrisie here so that the evill of men in departing from the faith is their departure from hipocrysie whereas the Holy Ghost chargeth them with hypocrysie in their wayes when they are departed 1 Tim. 4.1 2 3 4 now he that dares thus deal with the Scripture pretend the originall put words for text that are none make seemings of truth and adde too and change the sayings of the Holy Ghost and call his own sayings the mind of God what error may not he this way bring in if beleeved But who that is wise will credit him that so dealeth with the Scripture VII I might note his intimation of difficultie in the plain sayings of the Gospell page 47.77 which when they speak of the foundation and first beginning of the Gospell are all plain and easie as they are now set forth as the Holy Ghost justifieth Pro. 8.6 7 8 Heare for I will speake of excellent things and the opening of my lips right things for my mouth shall speak truth and wickednesse abomination to my lips all the words of my mouth in righteousnesse nothing froward or perverse in them they are all plain to him that understandeth and wright to them that find knowledge and chapter 22.20 21. Have not I written to thee excellent things in counsell knowledge note the end that I might make thee know the certainty of the words of truth and that thou mights answer the words of truth to them that send to thee Surely had Mr. Garner beleeved this testimony he would not have conceited so many impossibilities of truth and absurdities in the plain sayings of Scripture and under pretense of difficulties have so wrested altered and added to them to make them right to his seeming but it may be he will deny all this and say he hath denied no truth though he have often but onely sound out fitter words to expresse it but for that note Eccles 12.10 The Preacher sought to find out acceptable words note here words acceptable and pleasing to God and profitable and safe for men to vent and receive the mind of God in and what are they marke and that which was written up ight words of truth Where is he that can find us out more acceptable words to tell us the mind of God in or that will plead difficultie in his words in the beginning of the Gospell that he may help us with plainer words to give the sense wil such a one reply that in 2 Pet. 3 16. many things hard to be understood which they that are unlearned unstable wrest as they do all the other Scriptures to their own destruction Let such a one again mind this very place whithout colouring or wresting or glossing he may see 1. That the spirit by Peter speakes not here by things of the beginning of the Gospell of Christ neither what Christ hath compleated in his own body for men not what by spirituall opperation he workes and dispenseth heere in beleeving men But of the second comming of Christ to restore all things and so of the new Heaven and new Earth of which things Paul writ to these Hebrewes Heb. 2.5 8. and 12.26 27 28. and so in all his other Epistles in one place or other 2. That he speaketh not of all or any whole Epistle of Paul but only of some of his sayings about these things the comming and Kingdome of Christ c. and of these things he saith not all but as some Translators many some certain things are hard to be understood 3. That he saith not that the manner of his writing nor that the sayings but some things in those sayings are hard to be understood now this is commonly known a saying may be plain and easily understood what is said and yet somthing spoken in that saying above our knowledge especially in promises of this
3.9 to 13. and 11.32 and so lying in darknesse and under the power of Satan Ephes 2.1 2 3 and so the whole world lyeth in wickednesse 1 Joh. 5.19 but when al have sinned against some light and have refused Christ and he by the power of his grace doth overcome some of them to beleeve in Christ and so to receive him he therein bringing them out of the power of darknesse and Satan into his light and Kingdom and giving them the priviledge to be the Sons of God Iohn 1.12 13. Acts 26.18 Col. 1.12 13. they are then not reckoned of the world though in the world but from above borne of God a people chosen out of the world Iohn 1 13. and 3.3.5 and 15 19 and 17.14 15. But so much is said of this in the 13. chapter of the opposed Treatise and nothing said by the opposer to refute it that more need not be said till that be refuted But it is meet that none be wronged let us therefore consider well the sense that Mr. Garner with Mr. Knowles approbation imposeth upon so many places as namely That by the word World is meant the Gentils or Nations of the Gentils opposed to the Jewes or that one Nation he might as well have said two Nations of the Jewes though he doe not alwaies speak true in this yet it had been more tollerable if he had said no otherwise but under these termes pretending to unvaile great mysteries to cast on foggy mists and under the termes of the Gentils all Nations the World and the whole world to affirme only those to be meant who are the fewest and smallest company a few opposed to a remnant There is no warrant for this But then also to set forth even that very company that by the testimony of the Holy Ghost are chosen out of the world and not of it though in it and hated by it to be the world and the whole world is so contradictory to plain Scripture and all right understanding that he had need perswade that a mist may be counted a mystery to have such a sense received But let no wrong be offered but the places considered 1. Iohn 1.29 Behold the Lamb of God which taketh or beareth away the sinne of the world why must the Gentils opposed to the Jewes be meant here in the 9 10 11. verses that were quoted and explicated in the 13. chapter of the opposed Treatise It s evident that by the World is meant the world of mankind even all naturall men remaining yet in unbeleefe and no word through this chapter gives us to understand the word World in any other sense then for all men Jewes and Gentils abiding in unbeleefe and so a part may be called by and spoke of and too in the name of the whole so as the whole is not excluded but included and so the Jewes even all and so many of them as had not yet beleeved on Christ were also of the world and called the world let us see how the spirit by this Evangelist gives us to understand the word Said not our Saviour to the Jewes that did not beleeve on him John 8.22 23. Yee are from beneath is not that kept by Satan from beleeving and so receiving their documents from below 2 Cor. 4.4 James 3.15 I am from above he came from God and received all of God and those borne of God received him and so were not of the world John 1.12 and 17.14 yee are of this world c. Again was not Jesus Christ a Minister of the Circumcision did not his ministry in preaching principally appertain unto them and was not this his ministration the light of the world which he was while he was here in the world For I hope in another respect he was the light of the world before his taking flesh and is still since his ascension now when be was amongst the Jewes and shewing mercy to a few said he not while or as long as I am in the World I am the light of the world John 9.5 and speaking of those that unfainedly beleeve on him saith he not that they are not of the world but he hath chosen them out of the world and that the world hateth and hath hated them John 15.19 and 17.14 now were they not of the Jewes before and then the world did not hate them John 1 1-7 And did he not choose them out from among the unbeleeving Jewes And were they not the Jewes that hated them for their ministration which while Christs personall presence was with them extended no further Is it not as evident as the light that the unbeleeving Jewes were a part of the World and also called together with unbeleeving Gentils the World Now when John Baptist whose ministration appertained to the Jewes was preaching to prepare the way of the Lord and calling the Jewes that did not yet beleeve to repentance and faith and laying before them a foundation for both that he should point to Christ and set him forth as the Lamb of God that taketh away the sinnes of other Nations opposed to them what a grosse and absurd concepiton is this and how derogatory to Johns ministration 2. John 3.16 Our Saviour Jesus Christ himsefe was preaching to Nicodemus a Jew and laying down the Doctrine of the foundation of the new birth and the ground why who ever beleeveth on Christ should not perish as he had fore-shown verse 14 15. He saith verse 16. For God so loved the world that he gave his only begotten Sonne which is explicated 1 Iohn 4.14 The Saviour of the world and then he saith not that the world but that whosoever beleeveth on him in which beleeving they are chosen out of though remaining yet in the world that these Beleevers should not perish but have everlasting life ver 15 16. and mind his ground verse 17. For God sent not his Son into the world to condemne the world that was not the end of his first comming but that the world through him might be saved and if once so saved they should not be such a world and now mind his distinction of the world into its parts those that in beleeving are chosen out of it and yet remain in it and those that by their unbeleef remain not also in it as Believers also do but of it also so are still properly called the world as its said verse 18. not the world But he that beleeveth on him is not condemned But he that beleeveth not is condemned already mind the ground from vers 14 15 16 17. because he hath not believed on the name of the Son of God now mark these are still the world verse 19. And this is condemnation that light is come into the world and mâ—n love darknesse rather then light see what is here meant by the World And is any man so foolish to think Christ told Nicodemus a Jew of Gods love to the Gentils opposed to the Jewes to bring him
forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and in whose spirit there is no guile which latter expression not mentioned by Paul two other are put in for it namely Imputeth righteousnesse and will not impute sin Rom. 4.6 7 8. All the same saith Mr. Garner with that 2 Cor. 5.19 in pages 116 117. But on what ground Is it any where said The world beleeveth on him that justifieth the ungodly or that God imputeth righteousnesse to the world or that there is no guile in the spirit of the world or that God will not impute sin to the world or blessed is the world c. All which is affirmed of those mentioned Psal 32.1 2. Rom. 4 4-8 Sure hee that could treate so of the time of which this was spoken might also have seene it spoken of the first Judgement that was to come on mankind in which God went to Judgement with his Sonne and was imputing to and charging on him and not on the world their trespasses and on that gound will impute sin to the world for not beleeving on and submitting to him John 3.17 18. But enough of this and remaining yet unanswered in the opposed Treatise Chap. 13. page 66 67. as also in shewing his forced sense on the words Taketh away sin in John 1.29 yea and what will Mr. Garner say of such as have their sins freely forgiven and yet afterwards both charged with sinne and condemned for it Matth. 18.23 to 35. I hope he will not say It was such a forgivenesse as is mentioned Psal 32.1 2. Rom. 4.5 6 7. 11 The word Love in John 3.16 God so loved the world that he gave his only begotten Sonne This saith he is the everlasting powerfull quickning pardoning and saving love of God in his Sonne pag. 78. and had he gone no farther I would have endevoured to take it but he addes Drawing everlasting love of God to them yea he makes it the same with that he had said before that the world should be accounted the people of God and obtaine remission of sins and salvation by the death of Christ to which hee abusively quoteth many places of Scripture not one of them saying for page 75. For answer to him first let the Text be read Joh. 3.16 where the words are not That God so loved the world that he gave his only begotten Son that the world should not perish but have everlasting life This is Mr. Garners doctrine not Christ his Doctrine or saying but Christ his saying is God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him where is a Distribution sure Whosoever of the world beleeveth in him should not perish but have everlasting life And then it followes vers 17. For God sent not his Sonne into the world to condemne the world but that the world through him might bee saved now his first being sent and comming into the world was not only to dye and rise and offer sacrifice but also to beare witnesse of the truth to preach the Gospell of peace and that to this end that all through him might beleeve and be saved yea even those who for not believing were not eternally saved John 14-7 10.11 5 34-40 12.46 47 48-50 And those that through beleeving on him partake of this special salvation were chosen out of the world and not reckoned of the world John 1.12 13. 15-19 17.14 And the residue remaining in unbeliefe were reckoned the world still and so it followes here in the Distribution vers 18. Hee that believeth on him is not condemned as the world is 1 Joh. 5.19 But he that beleeveth not is condemned already because he believed not on the Name of the only begotten Sonne of God now marke the explication of the condemnation of the unbeleevers who are still reckoned The world vers 19. And this is the condemnation that light is come into the world and is not this Christ and the Gospell and love light and mercy held forth there through as vers 14 15. chap 1457. 9.10.11 And men loved darknesse rather then light c. Now let Mr. Garner view his charge on others page 76 77. and say Who wrangles with God and questions the wisdom of the Holy Ghost for speaking to us after another manner Doth not he that chargeth his sayings and expressions with errour absurdities and falshood and presumes to put independant senses on his words and after his phrases and teach him how to speake And why should any of us so do But secondly let this also be noted that though God be love it selfe and so love in him is infinite glorious c. yet no love proceeds from him to nor can be said to love any of fallen mankind but in the gift of his Son and through his Son And whom in that gift of his Sonne and through him God is said so to love as to doe them good and that set forth for our example we may see Matth. 5 44. to 48. Whence when men by his goodnesse shewne and meanes used by Christ doe not come in to beleeve and submit to him but take offence and stumble at and rebell against him They are said to fight against him without a cause for his love to be his adversaries to reward him evill for good and hatred for his love Psal 109 3.4 5. And when for contempt of and rebelling against his love in the fruits thereof he saith where their wickednesse is found there I hated them and I will love them no more Hosea 9 15. Oh how crosse is this to Mr. Garners sense And yet thirdly we might note the Distinction and difference in the streamings of Gods love betweene his love of the world of mankind and his love of his only begotten Sonne that hath done his will for mankind and how of those that believe in Christ that he loveth them as he loveth his Son But hee is no where said to love the world as he loves his Sonne but enough that remaineth yet unanswered by Mr. Garner and may discover his forced sense upon this place and cleare all his quotations from siding with him is already shewne in the opposed Treatise chap. 15. pag. 89 to 94. Though Mr. Garner plead never so much for wicked men to make them beleeve their sins are not against much lesse ill requitals of such love ☞ 1. 12 The word Reconciliation or Propitation or Atonement and the like of pardon or purgation 2 Cor. 5.19 Reconciliation here in these words where it is said God was in Christ reconciling c. Is saith Mr. Garner no lesse then Remission of all their sinnes through faith in Christ then making them the righteousnesse of God by Iesus Christ page 116. giving them remission of sinnes and putting them in a condition of perfect righteousnesse and true blessednesse through faith in Christ wrought in them by the power of God in the ministry of reconciliation No
lesse then salvation through faith in Christ page 119. and mind his after explication saith he No taking away of sinne no Redemption Reconciliation or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them neither is it any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled on our consciences by the power of the Spirit page 194. Neither are any persons redeemed or purchased with the blood of Christ not have they any part in his death and blood shed who have not their consciences sprinckled with the blood of Christ neither doth his blood any other way redeem purchase reconcile or make Atonement c. Surely were it not for the sake of some others I should no otherwise answer these greiveous blasphemies of the death Resurrection and presenting of the vertue of the precious blood of Iesus Christ and his invaluable Sacrifice offered to God his Father then they did Rabshâ—kah with silence Isay 36.21 For he knoweth that in the opposed Treatise it is shown by and according to Scripture that there is none reconciled in heart to God none Redeemed from among men to God no purgation in Conscience but by the spirituall sprinckling and application of the precious blood of Christ and so in the application and receit of that reconciliation propitiation Atonement Redemption purgation and righteousnesse which Iesus Christ hath by and in himselfe wrought with God for men and in whom it is perfect and compleat before any receive the same and though here through many mercies by him be reached unto men to draw to him yet this Atonement c. is received no other way but in receiving him in whom it is and from whom it is never devided as is also shown in that other Treatise of the discourse about the precious blood of Christ And in this Reply also which distinction he hath striven to confound and yet now in his fashion he would seem to acknowledge it but to the greatest dishonour to Christ and in fury to men and to Saints also that ever I saw in any writer that confesseth Jesus that was borne in Bethlehem and of the Virgin Mary to be the Christ which yet I hope in part he doth but here in these affirmations it is evident without any wresting or glosse 1. He hath denyed That Christ by the vertue of his blood and Sacrifice offered to God hath purchased All men of God and received the right of Lord-ship over them thereby and so a power and right of judgeing them by his Gospell and aggravation of their sinnes by his blood shed for them and mercies extended there through to them For he hath peremtorily affirmed that there are no persons purchased with the blood of Christ who have not their coÌ„sciences sprinkled with his blood and that his blood doth not any otherwise purchase then by sprinckling upon the Conscience And so hath plainly denyed the truth of those sayings of the Holy Ghost Ro. 149 12. Phil. 2.9 10 11. Acts 10.36 42. Psalme 2.6.10 2. He hath fully denyed all that preparation and provision of Redemption Reconciliation Atonement righteousnesse life and Spirit which God by vertue of the precious blood and Sacrifice of Christ presented to him hath made in Christ to be preached to men to invite them to come in to him and receive it yea for any but those that are come in and have it already for hee affirmed that there is no taking away of sinne no reconciliation Redemption or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them which is sure in their in-comming and within them and so hath denyed the truth of these Scriptures Joh. 14 5 9 10 11. 2 Cor. 5.10.14.19 Prov. 9.2.6 Mat. 22.1.14 3. Hee hath also denyed the will of the Father that all should honour the Sonne as they honour the Father John 5.23 for he denyeth the Lord Jesus Christ the glory of all the mercies light meanes and spirituall motions he by the vertue of his blood and Sacrifice offered to God hath procured for and extendeth to the Sonnes of men to call invite and move them to repentance and turning in to God for he saith plainly neither is his blood any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled upon our consciences by the power of the Spirit And so he hath denyed the truth of that affirmed in John 1.4 11. Psalme 75 3. Col. 1.17 Rom. 2.4 Acts 14.17 and 17 26.31 4. Hee hath also denyed the mediation of Christ between God and men by vertue of his blood and Sacrifice offered to God 1 Tim. 2.5 Isay 53.12 yea and also his speciall Advocation and intercession by vertue of his precious blood and Sacrifice with God for Beleevers 1 John 2.1 Heb. 7 25. In that he saith his blood is no other way to us neither doth it any other way speak good for us before God but as it is sprinckled upon our consciences now in sprinckling on the conscience it speaketh peace and good to us and purgeth within And if it had not spoke good for us and Christ by it had done nothing with God for us what is that which brought it to us or is he of their mind that thinkes their was no dying of Christ for us but his dying in us I hope he is farre from that but I fort eare though here is just cause to say further only he hath denyed one part of that mediation mentioned Heb. 9 15. Thus hath he altogether denyed and raced the Gospell as it is set forth to be preached to unbeleevers as a truth that they might beleeve and in beleeving might receive and for not believing be under sinne for he hath affirmed their is no Redemption no Reconciliation no Atonemen and so no sinne taken out of the way no pardon no life obtained wrought or made with God by Christ or received into the hands of Christ for men to dispence to such as beleeve that it might be preached to them in his name that they might beleeve as Paul did to such as yet beleeved not Acts 13.36 37 38. but this mans sayings give out that of all this there is nothing done with God for any by Christ his Dying Resurrection Ascension offering Sacrifice and mediation by vertue of all with God nothing hath his blood done for any till by spirit it be sprinckled on their conscience nor doth it any thing with God for any by his presentment of it to God nor any other way but by sprinckling upon the conscience and sure that is not till they be made Beleevers so as they come to the blood of sprinckling so that till men be Beleevers and first washed by his blood there is by Mr. Garners doctrine nothing done for them by Christ of any worth to be told them to bring them
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
the Spirit of Christ maketh free And for this by such as strike against the end of the law I am reproached for an Antinomian Rom. 7. 8 1 2.4 4. That such as are by grace thus led to live and walke in and by the Spirit of Christ and so in Christ as they have received him do enjoy fellowship with the Father and the Son and there-through receive insupernaturall and spirituall shines and infusions of divine love and therein dispensation of spirit and spirituall visits in discovery of Mysteries hints motions and operations which effect springs Ascending to God and streaming towards brethren all in with and according to the word of grace Ioh. 14.26 15.26 16 12-15 1 Ioh 1.3 4. c. do shew And for this by those that are strangers to supernaturall and spirituall teachings I must be defamed as an Enthusiast though in comming to triall the defamers will not stand to the plaine sayings of Scripture and would drive from resting on the Word and Spirit both in one A ready way to take all from humane Testimonies These are the opinions cryed out against which I have nor set downe to gaine approbation from any unbeleever But only to prevent such as are taught of God from harming themselves by receiving rumours and from such I shall gladly receive farther information Knowing amongst us the difference will be or is very little in the three latter And I hope God will in due season bring us to agreement in the first in the meane time let us keepe the unity of the spirit in the bond of peace as prayeth the unworthiest amongst them Tho. Moore FINIS Errata IN Epistle page 2. line 3. for rough reade through in Treatise p. 1. l. 9 for by himself r. by him in himself l. 14 for exceeding r. exceedingly p. 2. l. 4. blot out first p. 5. l. 6. for thee r. be p. 7. l. 28. for our r. one p. 8. l. 1. for impart r. import l. 4. for exeptation r. acceptation l. 5. for or r. are disobedient p. 10. l. 6 for 209. r. 109. l. 25. for Jewes r Jawes p. 11. l. 15. for 1 Pet. 3 4. r. 2 3 4. l. 24. for 6.8.10 r. 5. 8. 10. l 27. for Assurement r. Allurement l. 28 for apeareth r. operateth l. 37. for 8. 10. r. 2.10 p. 13 l. 18. for 4 r. 40. l 23. for or r. on l. 35. for or a. p. 16. l. â— for propitiation r. proposition l 27. for refused r. refuted l. 34 for wrothe r wrought p. 19 l. 10. for laguage r. linguist l. 14. for redemo r. redimo p. 23. l. 33. for 29 r. 26 p. 24. l. 13. for 16 r. 18. l 16. for intent r. extent l. 34. for memoriall r. removeall p. 17. l. â— to mankind adde to l 12. for spirit r. Priest p. 26. l. 32. for offered r. after p. 27. l. 6. for that r. them l. 19. for thirdly r. thereby l. 20 for As r. 4. p. 21 l 8 r. Heb. 1. 3. l. 12. for Good r. God l. 33. for Rom. 25. r. 9.25 p 31. l. 7. for refused r. refuted l. 15. for or r. for p. 32. l. 20 for beere r. so l. 29 for 33. r. 133. p. 24. l. 9. for by r. be l. 15 for especially r. expresly l. 17. for 20. r. 12. p. 25 l. 14. r. for heare r. heave p. 29. l. 30. for if r. it p. 31. l. 28. for chaâ—ged r slandered p. 30. l. 8. for sancy r fancy l. 23. for men r. me p. 33 l. 34 for largest r. largenesse p. 35. l. 4 for indifferently r. indefinitly l. 22. for romist r. remist l. 23. for one r. on p 38. l. 20. for where two r. were to p. 39. l. 36. for righteousnesse r. raigning p. 44. l. 28. for intdened r. extended p. 46 l. 10. for them r. him l. 11. for them r. him l. 33. for beleive r beseeme p. 48. l. 2. for have r. leave p. 49 l. 12. for his r. 18. p. 50. l. 28. for universalltyes r. universalities p. 51 l. 10. for word r. world l. 27. for indivinity r. indifinitly p. 52 l. 8. for of r. if l. 20 for him r. sinne p. 53 l. 18. for Ayre r. fire p. 57. l. 32. for Joh. 2. r. Joh. â— p. 58. l. 18. for not r. But. l. 20. for formes r. former p. 59. l. 29. for Iudge r. Jude p. 60. l. 28. for words r. those words l. 29. for make r. to make l. 30 blot out to p. 62. l. 27. for 109. r. 106. p. 63. l. 14 for 23. r. 13. p. 69 l. 5. for 2 Tim. r. 1 Tim. p. 71. l. 35. for fold r. hold p. 73. l. 21. for Act. 17.2 r. 17.25 for 35. r. 75. l. 32. for 126. r. 136 p. 74 l. 16. for seasable r. sensible l. 28. for Ioh. 6.5 r. 6.5 1. l. 33. for honour r. owners p. 75. l. 31. for 2 Cor. 14. r. 2 Cor. 5.14 p 76. l. 9. for 1 Joh. r. Ioh. 6. p. 81. l. 13. for 14 15 r. 44 45. l 27 for every r. ever p. 84. l. 3. for 18 r. 28. p. 85. l. 23. for and r. not p. 86. l. 1. for denying r. dying p. 90. l. 28. for concepiton r. conception p 95. l. 7. for viz. r. ☞ p. 96. l. 20 for satify r. satisfied p. 97 l. 12. for continuace r. continuance p. 98. l. 7. for propiated r. propitiated p. 99. l. 24. to in respect adde of the flesh p. 101. l. 1. r. saving love l. 6. for for r. so p. 102. l. 1. for another r such a. l. 7. adde he p. 104. l. 2. for insury r. injury l. 29. for 14. r. 1. 4 p. 105. l. 11. to way adde of use p. 106. l. 30. for suppose r. purpose l. 32. before all r. and p. 107. l. 2. for 12. 13. r. 1. 2. p. 110. l. 7. for gall r. gen l. 35 for come r. came p. 117. l 4. for Joh. 4. r. 1 John 4. l. 13. for Judge r. Jude p. 118. l. 14. for beginning r. bringing l. 35. for through r. though p. 119. for denying r. dying p. 12 3. l. 30. for indeared r. undered l. 36. for belonging r. belong p. 129. l. 22 for Ioh. 2 r 1 Ioh. 3 p 131 l. 24 for conceit r consent p 132 l 1. for Ioh. 1 r 1 Iohn 1 l 4 for 36 r line 36 l 20 for partaking r partake p 133 l 9 for But r Both l 35 for roofe r root p 134 l 16 for perish r persist l 25 for perish r persist l 35 for stilnesse r skillesse p 135 l 12 for effected r effecteth l 32 for it r it is p 136 l 14 adde the. p 137. l 18 for Garner r W l 25 for persit r persist p 139 l 5 for Text r Treat l 6 for speciall r spirituall l 16 for have r leave l 35 for life r lesse p 140 l 28 and 29 for preservation r preserver l. 34 for or r for p 141. l 5 blot out be p 14â— l. 4 for for r so p 143 l 29 for Prov. 12. r Prov. 1. p 144 l 26 for bold r told p. 145 l 35 for denyes r deny p. 146 l 13 for withstand r withdraw l 28 for 169 r 69 p 148 l 13. for first r sixt p 149 l 18 adde Answer not in the l 35 for now r new p 150 l 23 unto a figure adde the whole p 151 l 3 for words r works l 17 to her adde during her l 29 for loave r leave l 34 for where r were p 152 l 3 for they r the p 154 l 33 for unlearned r unlettered p 155 l 6 blot out the last as l 10 for arrigoricall r Allegoricall l 31 for 2 Cor. 14 r. 2 Cor. 5 14 p 156 l 5 for inferre r insert l 19 for manifestation r manifestarian l 25 for 4 r. 14 For Mr. Knowles it was in my Copy according as to his Epistle Knollis