dispense then he speakes untruly for though by and through be true and good words and included yet in him is the most proper tearme when wee speak of that in himselfe and so used by the Holy Ghost Iohn 1.4 1 Iohn 5.11 Rom. 3.24 Col. 1.19 and 2.3 9. But if he grant a redemption and life in this sense he overthroweth all he hath hitherto said if he deny it he denies the foundation laid by God in Sion to be such a foundation as may be for any that are not yet come in in the call of them a foundation for and of repentance faith c. or for any so coÌ„ming in to be built upon denieth him to be a dore of life for any not yet entered and the true Vine or Olive tree for any yet to be grafted in that are not in him already and so taketh away the key of knowledge from men and shuts the dore of life against them but if he mean it of the vertue and power of this redemption life in Christ in the fruites thereof inâ—dened to men as the preservation of their lives and mercies vouchsafed to lead to repentance Iohn 4.5 9. Act. 14 17. 17.26 27 Ro. 4.2 Then he saith right It 's most proper to say By or through for many enjoying these yet have not himselfe and so have not justification c. Iohn 1.5 9 10 11. But this sense holds not with his businesse nor after saying so that his meaning is of the redemption justification and salvation in Christ and which he is as it is given in or as he entereth and possesseth the hearts of such as in appearance of his grace are reconciled to God and so in abled to beleeve in him And this being his meaning his saying that IN doth properly signifie by and through doth give cause of suspition of ignorance and of errour First of Ignorance for this redemption Justification c. is not received in the receit of some discoveries or opperations only but in receit of himselfe The Scripture beareth witnesse of him and that which is in him Iohn 5.39 and so doth the holy Spirit also Iohn 15.26 1 Iohn 5.6 10. and the faith of the Spirits working looketh on him Zach. 12.10 Phil. 3.7 8 9. Beleeveth on him Iohn 3.36 and so receiveth him Iohn 1.12 and he even he himselfe is the Beleevers righteousnesse Jer. 23.6 and life Col. 3.4 made of God unto them whom he hath made in him wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 and so as life is in him and he is life and they that have him have life 1 Iohn 5.12 So beleevers have their life in him and in the very having of him Ephes 1.7 11. whence their whole confidence and rejoycing is in Christ Jesus Phil. 3.3 whence though by and through in this sense be true good and proper also yet in Christ is as proper yea more proper of the two Secondly of errour for in receit of this redemption besides the faith and hope in him which it effecteth it doth worke in the beleever in all his faculties powers and members melting and softening the heart renewing the disposition and conversation and so redeemeth and saveth from the polutions of the World the tyranny of Satan hardnesse of heart and rebellious lusts and brings up and unto love of brethren and works of adoration and mercy Ezek. 36.27 28. Tit. 2.11 12 13. In which also the beleevers faith is justified to be unfained and lively Iames 2.19 c But I hope Mr. Garner will not say this is their life and justification before God in which they glory and rest and approach to God in confidence on though that for which they are thankfull to God and though they may be said to have this in Christ because it is effected in them from his presence by spirit in them and that which is borne of the spirit is spirit yet this is properly said to be by and through Christ and so this interpretation of in Christ by him remaines darke and boubtfull 5. Why doth he say the words hold forth a reall c. enjoyment by those of whom the things are spoken what meaneth this Doth any deny that when the redemption of Christ c. is applicatively spoken of concerning those which have received the same that the so speaking doth not imply a real enjoyment by those spoken of no sure the opposed Treatise every where acknowledgeth it and bringeth forth more testimony for it then Ephes 1.7 11. as he also might have done but that proves nothing for his businesse for it was in him before they received it and there is more in them then they are partakers of in themselves though by faith they have it in them and so his saying a reall glorious and sure enjoyment which they have of redemption Justification and salvation in Christ is good and true of beleevers if understood of having it by faith in Christ But if this reall glorious and sure enjoyment in Christ be understood according to his drift to confound the distinction and as he expresseth and explaineth himselfe page 10. and the three last lines which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ then his saying is not Scripture-like nor savouring of the spirit by which the Apostle speake who acknowledgeth all fulnesse of redemption justification and life in Christ that by faith they had all in him and were compleat in him but in respect of a glorious enjoyment and participation in themselves they have not only confessed their life hid with God in Christ Col. 3.3 But that they had not yet attained Phil. 3.12 13 that though Sonnes yet it did not appeare they say not what wee are but what wee shall bee 1 John 2.2 And that they were carnall and though the spirit alive yet the body dead and that they had the first fruites of the spirit and waited for the redemption of their bodies Rom. 7 14 15 24 25. 8 2.10 23 such high flowne speeches of glorious partaking in themselves of all that is in Christ for them would more beleeve such as Himmeneu Philletus that say the resurrection is past all ready they enjoy all to be enjoyed 2 Tim. 2.18 But to passe by his saying in this sense What if the redemption Justification and salvation in Christ be spoken of Christ as it is in him and prepared by him for men and he and his preparation spoken of and men spoken to as Prov. 9.1 5. Mat. 22.1 7 John 1 4 11. and 3.16 17. what doth it signifie and hold forth then Doth it not signifie good will and rich provision in him and set forth him a light salvation and life that men might repent and come to him and have life doth not all the Scripture quoted to this end bear witnesse to this and doth not the opposed Treatise testifie the same and is not this that
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
his but having delivered him up for us all it is not said how shall he not deliver up all things for us but as he said if he give him to us who was delivered for us and is wisdome righteousnesse c. how saith the text shall he not with him in giving him freely give us all things which makes nothing for Mr. W. his Reason 2. His next reason is answered in the Treatise opposed and in reply to Mr. G. It s no where said that the world hath Redemption through his blood nor that God will not impute sin to the world though Mr. T. W. take liberty to confound and limit generall propositions with speciall applications and to blot out difference between present preterperfect and future tense here and else where 3. His third Reason is dubious and forceleffe and answered in the Treatise opposed and in reply to Mr. Garner about the word Advocate 4. His fourth Reason is grounded upon an oversight of the change of person in the Apostles speeches from verse 14 to 21 in 2 Cor. 5. and mis conception of the word might as is shewn in reply to Mr. Garner about that word 5. His fifth Reason hath an equivocation in the words hath reconciled which should be hath wrought reconciliation in his own body or reconciled the nature of mankind in himselfe for all mon and then his consequence is not true of all men nor doth a Peter 1.3 speake of any more then the then Beleevers yea in those words not of all them as the next verses the change of persons shew and so prove not Mr. Garners sayings at all 6. For his sixt reason I forbeare to note what appeares in it I desire to deale reverently with him and not to provoke him for Christ by his death resurrection and Sacrifice hath purchaced all men of God and wrought reconciliation in their nature in himselfe for them and doth use meanes that it might be applied to them which if they persit in rebellious resusing and when he opens their eyes will not see their saying if he give them up and doe no more he is but a halfe Saviour will neither helpe themselves nor hurt him 7. His seventh reason is grounded on a slander as is fore shown and built up with queries to which answer enough is both in the Treatise and in the reply to Mr. Garner and all the world being Christs out of which those that are chosen in the heavenly call to him are his peculiar and have his Spirit I marvell at his passages in this businesse as if some were his peculiar before they have his Spirit and after shall have or as if the greatest number of men were their own as evill men say Psal 12. for if they be Gods and not their own then they are Christs also and that by vertue of his ransome Psal 26.9 That which he saith is the second ground of T. M. proof is A distinction between a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for Beleevers this T. M. disclaimes and marvels thaâ— so learned a man and profest Divine professing the examination of my Book should under his hand affirme such a thing For 1. I was about the first distinction still and comming to treat of the second branch the redemption reconciliation and salvation which by his Spirit discovering and applying the former he worketh in men I mentioned how he was fitted for it and how he proceedeth to effect it in which I shewed how the Scripture sheweth a common salvation in which also there is a witnesse and tender to draw men toward the speciall and so that their is a speciall falvation in all which I spake not of purchase but dispensation which Mr. T. W. could not but see and why he hath altered the businesse and misreported my sayings let the reader judge 2. I doe not conceive so grosly carnally and scantily of Christ as if he were not the Saviour and author of salvation but only a purchaser of it only a bargain maker with God a purchaser of some things for the Father to give to another I beleeve him so to have purchased as to have all into his dispose so as he hath power to forgive sinnes and to give eternall life and is able to save and able to destroy yea the Father doth nothing without him but whatsoever the Father doth the Son doth the same and God would have all men honour the Son as they honour the Father Mat. 9. John 5. 3. This second of his reported my grounds being his own framed position to answer it is meet himselfe deale with it and not I whom it concernes not and what concerneth this businesse of mine is already fully and largly answered in the Treatise which became him to have answered and not to flye that and frame prositions and objections as him best liketh and as he conceives his reasons might best answer and yet there is still farther answer to all he saith in this Reply to Mr. Garner in the first part on Hebrewes 5.9 1. As for the common salvation mentioned Jud. 3. though I but quoted the place after this saying The faith of this common salvation is as the oppening the doore to the speciall Text p. 11. And so gave no occasion of his if salvation be taken in a speciall sense for I desire not to take any part of the salvation wrought by Christ in his own body or extended by vertue thereof to men in a carnall sense but spiritually in regard of the salvation because it comes from the Lord the quickning Spirit and hath evidence and motives in it to spirituall good even that part of it which is in preservation of the old creation how much more that which exceeds and hath its ends and tendancy towards eternall life though it be not eternall life which is the speciall but what salvation is meant Jud. 3. whether the common in beleefe whereof the speciall is received or the speciall only I have the Reader for answer to consider what is said Jud. 4 5. of the types some destroyed after saved and for the sanctification c. mentioned consider Heb. 10.19 for whom surely he prayed and was as dilligent as for these other Reply I make not least I should occasion his zeale to become fury As for his affirming the salvation no larger then the faith and because the faith of the salvation is not given to all therefore the salvation was no farther common then to them that had it His undertaking to be a Minister of the Gospell to many nigh Rutland Lincolne shire and Yermouth who at that time had not that faith given them doth confute his saying though one might also say there is more in the salvation wrought by Christ both common and speciall then any words in doctrine can fully set forth without divine Spirit to discover or will be fully manifested till no more need of such mediums to see
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 the Spirit of
AN VNCOVERING OF MYSTERIOVS DECEITS BY WHICH MANY ARE KEPT FROM REPENTANCE AND entring the doore of Life In a Reply to M. Garners opposition of Truth stiled Vnvailing of Mysteries With Addition of A Reply to Mr. Thomas Whitfeild his Treatise with a three-fold Title BY THOMAS MOORE JOHN 5.39 Search the Scriptures for in them yee thinke yee have eternall life and they are they which testifie of mee Saith Christ Whose sayings are all True and Right LONDON Printed in the yeare 1647. CHRISTIAN READER BEing once in conference with Mr. Robert Garner that should have been about the lawfulnesse or unlawfulnesse of Baptizing Infants I desired the foundation of all might be first discoursed concerning Jesus Christ whether hee were the Propitiation for the sins of the whole world or no which took up our time without agreement then I yeelded him to wave that And if he would either set downe 1. What the Ordinance not the forme or materials but this ordinance of Baptisme is 2. Vpon what grounds to be administred 3. To what end and then set downe his position of the unlawfulnesse of baptising the infants of the Church And I would answer him or if he required I would answer the three questions and set down my position of the lawfulnesse of baptising the infants of the Church or profest Christians But more of him in this I heard not till I met with his book in which he hath fallen on the foundation endevouring to darken it and confute with his pen what he could not with his tongue and therein hath been pleased to joyne two brethren of his own judgement and practise about Baptisme with me thinking his friends will take it that he answers one in answering the other and so confutes both when he confutes neither the men I reverence and love and esteeme gracious and in many things before my selfe but I suppose if they did believe and hold the foundation in respect of the extent of it as I doe they would not count unlawfull the baptising of such infants as by gracious providence are brought into the charge tuition of Christians to bring up for Christ as I hope all Christians take their little ones to be But far be it from me to judge my Brethren that doe or leave undone to the Lord and for the Lord in maner of using an ordinance what have I to do to judge the servants of my Lord and Master to his own master he standeth or falleth but answer I may when they call me to it only for the truth of the Gospel and the plain sayings of Christ and against that which opposeth the same and so cals Christ execrable in opinion or practise do I contend and so far should I contend against the denying baptising infants or renouncing that Baptisme then received to take another and still love those I contend with yea as brethren so farre as they exalt Christ But the opposition of the truth of Christs own words in the Gospell and the faith thereof I cannot look at as done to the Lord in any better maner then Saul thought in his conscience he was bound to do many things against the Name of Christ Therfore meeting with a book of Mr. Garners with a glorious title opposing all the way the truth of the sayings of Christ I have been notwithstanding my love and reverence of the man and his parts the more plain and rough in discovering or uncovering those Mysterious Deceits covered over with acknowledgement of some parts of truth and pretence of unvailing Mysteries which I had no sooner done but there was sent me from London a Book of one Mr. Tho. Whitfeilds some yeares since a Minister in Northampton-shire and a Lecturer as they say also at Stamford and since as himselfe saith at Yarmouth and now I suppose againe in Northampton shire nigh Rutland who pretended an examination of my Booke which either he did very sleightly or answered very unfaithfully and mistaking or flying my sayings framed other supposing to answer me in Answering Arminius To whom for all that concerneth my Book my Answers to Mr. Garner do fully answer yet I have afforded a small reply to him that he may not thinke himself sleighted nor adored only I am sorry for the sake of Ministers profest Divines that so grave a one should publish Arminianisme with such weake and unsavoury confutations after such sound and learned ones â—xiant And yet more that hee should maintaine an opinion to condemne his practice for would he from place to place stand Minister over a people not being sure Christ Dyed for them all or would he receive wages for work of such for whom he hath no certaine ground that there is a possibility of his Ministry to be profitable to them or will he baptise any for whom Christ hath not Dyed or eate the Lords Supper with such will he 〈◊〉 an uncertain and be as one that beats the aire far be it doth not this if it should be so give occasion to others to speake evill of such Ministry Baptisme and Communion Surely for those of M. Whitfeilds mind being conscionable I marvell not they run into Mr. Garners opinion and practise As for my self seeing neither of them have granted those Christian requests in my Epistle before that Book nor can oppose but by confounding what the Scripture makes distinct and running to reasonings and wresting Scripture sayings I am still more confirmed and finding the quintescence of all oppositions I have met with to bee in Mr. Garners Booke I have resolved to let this Reply be for Answer to all till I meet with those that discourse more soundly not doubting but there are that may helpe me still with better expressions in mean time I have writ this to prevent many from being discouraged and turned aside from Christ desiring the Lord to make us of one mind in him as the Truth is in Jesus And so rest Thy servant in and for Christ THOMAS MOORE AN VNCOVERING OF MYSTERIOVS DECEITS BY which many are kept from repentance and entring the doore of life THE FIRST PART THis very Distinction in considering the redemption by Jesus Christ as it is wrought effected and prepared by himself with God for men And as by Spirit hee makes it knowne and there-through draweth men to himselfe and workes it in men affirming the one perfect and before the other and larger then the other is exeeding faulted by some Advarsaries of the truth of the extent of these sayings Joh. 3.17 God sent not his Son into the world to coÌ„demn the world but that the world through him might be saved Joh. 4.42 The Christ the Saviour of the world 1 Joh. 4.14 The Father hath sent the Son the Saviour of the world Ioh. 12.47 I came not to judge the world but to save the world 1 Cor. 5.15 He dyed for All 1 Tim. 2.6 Gave himselfe a ransome for all 1 Jo. 22. And is the propitiation for the sins of the whole world This
have abode in that glory Ioh. 12.24 But in this his glory and glorious perfection abiding and not laying it aside and becomming lower he could not be for mankind that was fallen into sinne and under death a perfect JESUS a perfect Propitiation peace righteousnesse and perfect Lord Saviour and helper of mankinde which he must certainly bee or else he cannot be the author of eternall salvation That he might be perfect then in regard of us it was necessary that he be made flesh in our very nature that so the nature that sinneth might suffer John 1.14 Rom. 8.3 yea in our nature as fallen and so submitted to infirmities and mortallity even to the flesh and blood that he might dye Heb. 2.14 And that hee be in this our nature subjected to infirmities as a publike maâ— and surely in the same obligation with us and so under the Law under which wee were fallen That so our debt may be his and he be found under the guilt of our sinnes Gal. 4.4.5 And being thus found as a surety a servant and under the Law for us that God the Father passe by us and call him to an account for our debt and charge him with our sinnes Isay 53.6.2 Cor. 5.19 And he must own this charge and imputation and confesse also Heb 10.5 9. Psal 40 7.12 And that our sinnes being charged on him and he accepting the charge he also undergoe the sentence and so dyed for our sinnes for without shedding of blood there is no remission of sinnes 1 Pet 2.24 and 3 18. Heb 9 22. And yet that he may be perfect for us it is necessary that he rise from the dead acquit of all our sinne and a victory over our death that as mercy and truth are met and righteousnesse and peace doe kisse in his Death So truth may spring out of the earth in his resurrection for our justification Psal 85.10 11. Rom 4 25. For if Christ be not raised our faith is vain we are yet in our sinnes 1 Cor. 15.17 And now he is so risen yet there is still more to be done by him necessary that he might be a perfect Saviour namely That by the eternall spirit he ascend into the highest Heaven even the holy of holiest and there appeare before God for us and present at the propitiatory or mercy seat and bosome of the Father the vertue of his blood shed He being now risen and so offer to him his own risen and holy body a spotlesse sacrifice a price a ransome for those for whom he dyed that so thereby he may obtain and procure of his Father 1. A right of Lordship over us all 1. That wee may be his by purchase and he have the power and authority over us to dispose of us and judge us 1 Tim. 2.6 Rom. 14.9 2. Eternall redemption of our nature in himself as the publick man and for men and receive eternall life in our nature in the man and for men that he may have it to bestow Heb. 9.12 14. 1 John 5.11 3. The use of meanes and sending forth of his Spirit in that meanes whereby men might be enlightned in some knowledge of his goodnesse and have some participation of his mercyes that they might thereby be admonished and reproved and instructed to repentance and seeking of him and so come in to him for life Psal 68.18 John 1.4 5 9 Act. 14.17 and 17 26 27 30 31. Rom. 2.4 Iohn 1.7 and 20.31 for as wee in our particular persons as individualls could not have partaked of the misery we fell in too in the fall of the first publick man had their been no medium by propogation for encrease to come forth of him so neither could any of mankinde in any of their particular persons partake of that blessed restoration and eternall life obtained and received in the nature of and for mankind in and by the second publick man if there be no Spirituall medium to call and regenerate men that they may come into him But he having gon through and done all first mentioned and now obtained all this latter mentioned he is made perfect and become perfect and so as it is said of him Luke 24.26 46. ought not Christ to have suffered these things and to enter into his glory thus it is writen and thus it behooved Christ to suffer and to rise from the dead the third day and that repentance and remission of sinns should be preached in his name among all nations so it is said even of God the Father Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many sonns unto glory to make the Captaine of their salvation perfect through sufferings suitable to which it is said of Christ himself Heb 5.8 Though he was a sonne yet learned he Obedience by the things which he suffered as I understand he tooke occasion to shew forth obedience by the things which he suffered and so was made perfect yea perfect in the highest degree of perfection though not while he was suffering yet by and through sufferings not in one thing only suffered but the things which hee suffered his sufferings for had he not had our nature subjected to humane infirmities and that made under the law for us he could not have dyed for us and then truth and mercy could not have mett righteousnesse and peace could not have kissed on our behalfe Heb. 2.14 Psal 85.10 And had he not dyed for our sinns he could not have risen Just on our behalfe and for our Justification and so truth could not have sprung out of the earth that we might participate Rom. 4 25. Psal 85.11 and had he nor so risen for our Iustification he could not have ascended into the Heavens to present the vertue of his blood and offer himself a sacrifice a price and ransom to God for us he had not then had wherewith to prevaile with God to take sinne out of the way with all that was contrary to us that mercy might be shewne and righteousnesse looke downe from Heaven on us Heb. 1.3 Col. 2.14 15. to purchase us into his dispose Rom. 149. To obtain eternall redemption and receive eternall life in our nature for men that he might have it to bestow Heb. 9.12 to procure meanes and spirit to be sent to call and draw us Iohn 16.7 Psal 68.18 nor had he had wherewith by spirit to take sinne out of our conscience and to purge our nature Heb. 9.14 for which cause he had his body given him and hath done the will of the Father Heb. 10.5 10 and so through suffering in our nature for us and in the same nature raised presenting the nature of his sufferings and offering himselfe a sacrifice unto God he is made perfect or become perfect A perfect Saviour Propitiation righteousnesse A Lord able to save and able to destroy and here is our businesse sure distinct and here is a reconciliation and salvation in our nature dispensable
whether only the materiall blood which in shedding issued out of the body of Christ as the blood he did bleed and that came forth of him when he was circumcised Luke 1.21 and when he was in his agony Luke 22.24 and as some suppose when he was Scurged and when he had a crown of Thornes platted on his head Mark 15.15 17. and when they nayled him on the Crosse and crucified him Mat. 27.35 and when after his death his fide was peirced with a speare Luke 19.34 35. whether this be his meaning by all the blood as the words with that he writ before and after it would so seem and whether this shedding be all the sprinckling he beleeveth or not it remaines doubtfull but as I understand as he tooke flesh and blood when he was made in our nature Heb. 2.14 even so all the abasements sorrowes anguishes and torments he suffered in that nature with all the forementioned being compleated or consummated in his death or dying the whole being his laying down his life for us this all this nothing lesse then this I understand by all the blood that Christ did shed 1 John 3.16 Isay 5.3.1 8. and with all his sufferings the compleating of them in dying I count the shedding of his blood though in this businesse bloodsheeding doth imply the Sacrifice offered whose blood was shed Heb. 9.12.22.26 and yet take in all his sufferings with the vertue thereof in his Sacrifice offered still shedding is not sprinckling but shedding and sprinckling are two distinct things tnd so with out shedding of blood and so offering the sacrifice whose blood was shed there is no remission of sinnes because otherwise there can be no blood to be sprinckled Heb. 9.22 23 26. yet even so also without sprinckling of blood and therein applying the vertue of the sacrifice there is no remission of sinnes purgation of conscience and nature and happy safety received and enjoyed Heb. 9.12 13 14 23. and 12.24 And this is clearly shaddowed and typed out it was not enough for the Passeover that the Lamb was of the first yeare and without blemmish and slain and so the blood shed c. unlesse the blood was offered with a branch of Hysop taken and sprnickled on the two side posts and the upper post of the dore and without which no assurance of a sacrifice Exod. 12.6 7 22 23. nor for cleansing and sanctifying Blood-shedding was not enough if it were not also sprinckled Lev. 8.11 30. and 14 7. nor for taking away any uncleannesse it was not enough that the water of purification was made for all Israel unlesse the particulars defiled were sprinckled with it Num. 19.13 18 19. yea this distinction between blood-shedding and blood-sprinckling is in the Law clearly held forth Exod. 29.16 21 Lev. 1.5 and 4.6 7. Num. 8.7 And come to the Gospell â— may be said of all to that what ever right or part Christ hath in them by vertue of his bloodshed and Sacrifice offered to God yet as Christ saith to Peter John 13.8 If he wash them not they have no part with him 3. Thirdly â—as he hath set down his proposition darkly and unprofitably so he hath set it down subtilly and craftily as a man guilty of some known errour in what he would seeme to maintain in that going about to disprove the distinction between blood-shedding and blood-sprinckling he saith all the blood which Christ did shed is the blood of sprinckling which is fit togull the un-wary leaves roome when the distinction proves sound for him notwithstanding his position to say he ment not to fault the distnction though that be his main drift that he might thirdly disprove another distinction if he could As here is a suspition ofcarnality and ignorance in his understanding of the blood of Christ as it is sprinckled may not some Reader conceive that he would have men to thinke that in the Mosayecall Sacrifices the materiall blood even so such and as it was when shed was sprinckled even so the materiall blood of Christ his body such as it was when shed even such and so materially sprinckled a brave motive for the Romish reservation of rellects and because this can no way be demonstrated and evidenced how it should be so and that it so is therefore all the blood-shedding must needs be sprinckling But to come a little neerer him If blood-shedding had been the sprinckling or if it had or could so have been sprinckled upon any what would it have profited them seeing if Christ be not risen wee are yet in our sinnes our faith vaine and preaching vain 1 Cor. 15.14 17 and the Lord Jesus Christ of whom and whose redemption wee treat hath a spirituall body and is a spirituall man the Lord from Heaven heavenly A quickning spirit 1 Cor. 15.40 49. So now as he hath dyed for our sinnes and rose for our justification and offered himselfe with the vertue of his blood and death a sacrifice to God the Father appearing now in Heaven for us Rom. 4.25 1 Cor. 15.3 4. Heb. 9.12 14.24 when we speake of his blood and death as presented before God in the heaven or applyed to or sprinckled on the hearts and consciencs of men on earth wee understand it spiritually his words even when he speakes of these things are spirit and life and so spiritually to bee understood John 6 63. and so though when we speak of his suffering blood shedding and dying we understand it materially as in a mortall body hee suffered in the flesh and shed materiall blood indeed and dyed for our sinnes and was put to death in the flesh yet as he is risen for our justification and hath overcome death and is gon up to Heaven and hath presented the vertue of his blood which is reall and spirituall before his Father in the Heavens and by the spirit by which he rose from the dead offered himselfe a spotlesse sacrifice to God and obtained eternall redemption Heb. 9.12.14 So when wee speake of the sufferings blood and death of Christ as presented in Heaven to God or applyed on earth to men wee understand it spiritually of the worth vertue and prevailing effecacy thereof with God or men and as the High-priest did once a yeare go into the holy of holiest sprinckled blood on the mercy seat c. and so sanctified the tabernacle and made an atonement for all Israel and this that they might be cleansed legally from all their sinnes Levi. 16.14.15 36.34 and yet they had their sacrifices to come to and sprincklings of blood and of the waters of purification for application which if neglected the neglectors were not personally clean but to be cut off or dye in that their legall uncleannesse Num. 19. to 8. And the fault found in those sacrifices as appertaining to conscience is that they did not make the commers thereunto perfect even so we being fallen and God yet mercifull and willing to shew us favour even at his
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
nature though clearly delivered as is clear 1 Joh. 3.1.2 3. with Col. 3.3 4. the sayings themselves are a light so called 2 Pet. 1.19 4 Hee saith not that the sayings or the hardnesse of the things in the sayings did lead any to erre no sure if they had become fooles in themselves and beleeved the sayings and attended on God therein they should have had as much knowledge of the things as was meet for them in due season John 8.31 32. Prov. 8 9. But they not beleeving the truth of the sayings because of some things in them beyond their conception they did wrest them to bring them to their own conception and so hurt themselves 5. Hee faith not that all men or gracious men but only such 1. As were unlearned not spiritually inlightened and taught of God and so had not the faith and feare of God ruling in their hearts John 6 44 45. 2 Cor. 2.9 15. 2. Unstable such as did not abide in that which was plainly testified in the Gospell and which also they are at some time perswaded to beleeve John 2.24 3. And did wrest all the other Scriptures to their own destruction they did not so magnifie the love of God in speaking in the Gospell with words of plainnesse and truth for them to understand but tooke his sayings as the speeches of a Barbarian and so they beleeved not the sayings in their own plain repoit for in so beleeving or speaking they had not erred Mat. 2.5 6. But they did wrest mangle adde too or take from frame absurdities raise their own consequences and then make glosses and so wrested the Scripture to their own destruction so that all this rather holdeth forth the plainnesse of the beginning of the Gospell And if it be replyed that Christ spake many things in partables Mat. 13.3 Answer is it is true he did so and yet he spake the beginning of the Gospell clearly John 3.15 19. and the partables expounded to his Disciples are now left upon record for us and so that to us can be no sufficient plea Mat. 13. and Luke 8. But though he did speak many things in parrables before his death and resurrection yet he left in charge with his Disciples to whom he promised and after his ascension did send forth his spirit to teach them all he had said to them Iohn 14.26 that what he told them in darknesse they should speak in the light and what they heard in the eare that to preach on the house tops Mat. 10.17 and is not this given as a reason that the knowledge given them is a light set on a candle-stick that they that enter in may see the light Luke 8.10 16. And have not the Apostles professed to have kept this charge to have used great plainnes of speech not to put a vail over their face 2 Cor. 3.12 13. and to have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending themselves to every mans conscience in the sight of God 2 Cor. 4.2 and to write none other thing then those to whom they writ did read 2 Cor. 1.13 and so as when they read they might understand their knowledge c. Ephes 3.4 protested before God the things they writ they did not lye Gal. 1.11 20. And shall wee be such fools then to be cheated and drawn from the beleefe of the plain sayings of the spirit in the Gospell by unbeleeving intimations of difficulty to preferre mens painted fancies farre be it VIII He runs most upon reasoning and frameth reasons to find and conclude impossibilities of truth absurdities untruths and contradictions of truth even in the plain sayings of the Holy Ghost page 25 47 111 159 and 172. And so hovers about a text to fashion it for himselfe before he dare meddle with it the particular reasons I shall deale with in answer of his senses forced on many words and his latter conclusions only note this here this is not the way of faith or of a beleever nor yet the way to faith it beseemes Hethens and Pagons for their religion and not Christians It beseems us what ever our Lord hath said to beleeve it true right and good though it be a bove the reach of our reason and not to goe reasoning and inferring and so seek to have reason first satisfied and then beleeve But to beleeve first that reason may be subdued in beleeving till when it cannot be rightly satisfied about the truth and goodnesse of divine things seeing it is naturally an enemy to God Rom. 8.6.7 and must be subdued 1 Cor. 1.18.19.20 and such as have striven to have reason first satisfied have turned from the truth John 6.29 to 66. and this is the way by which the writers of Divinity and Phylosophy dissected have denied the creation and beginning of the world the drowning of the world severall actions of Christ and the resurrection of the body after death they conceit they see so many impossibilities of truth in the sayings so many absurdities and contradictions and they pretend discoveries of mysteries in which they affirm all true so denying the whole foundation of Religion Oh reason unsubdued Oh wisdome of the flesh what an enemy art thou to God I am sorry to see a man of such eminencie so swayed by thee IX He compareth the sayings of God concerning Christ and his workes by him with the sayings of his servants touching men yea and of others also as page 63. not to equalize only the world and all men in their sayings in the largenesse of the extent which yet were too much to equall man with God but to limmit the extent of those words in the sayings of God to the extent in the sayings of men which is very evill and dishonourable to God Isay 40.12 18. and contrary to our expresse rule Heb. 2.8 1 Cor 15.27 from Psalme 8.6 with Iohn 1.2 3 12. Though Mr. Garner hath done this hiddenly X. He limmiteth generall sayings of the spirit for propositions for faith to applicatory sayings of Beleevers by the spirit in profession of faith yea and maketh those applicatory sayings in confession of faith to be the true interpretors and oppeners of the largenesse of the extent of the generall sayings for propositions for faith pages 60 61 68. And by the same way of interpretation there is as much force every way to deny that God created every man because it is said of Israel one God hath created us Mal. 2.20 that all men have sinned because it is said of Israel we have sinned and committed iniquity Dan. 9.5 and of beleevers in many things wee offend all Iames 3.2 That all must dye because it is said of Israel wee must needs dye 2 Sam. 14.14 that all shall be raised because speaking of the Jewes it is said many c. Dan. 12.2 and that all shall come to judgement because it is said in speaking to
to beleeve But there was nothing 2. Cor. 5.19 to occasion such grosse conceits for it is not said of the world God hath reconciled the world to himselfe by Jesus Christ as it is said of Beleevers verse 18. nor is it said God will not impute sinne to the World as it 's said of Beleevers Rom. 4.5.8 nor is it said God is in Christ reconciling a part of the World and so is now and will be hereafter neither is it said verse 21. God made him to be sinne for us and wee were then and therein made the righteousnesse of God in him but it is said That God was in Christ reconciling c. and this set forth as the word of reconciliation put into their hearts to minister to the world But so much is said of this in the opposed Treatise and this reply that more need not be said to shew the errour of his grosse conception neither was there any thing in the Sacrifices and purifications under the Law to occasion in him this grosse conception for he that reads Moses and the after histories may see that there were many for whom sacrifices were dayly offered and the water of purification made that yet for not approaching and for not being sprinckled were unclean and to be cut off else Israel had not been so often punished Besides the Gospell being before even the first Testament and the sprincklings of the first Testament shadowes of the sprinckling of the New Testament which is the choyce of the Gospell and not to be preached to all men as the beginning of the Gospell about which wee treat is and so this abuse of so many Scriptures to such an end hath more evill in it then he was aware of nor doe I suppose here to discover it such as experimentally know what the new Testament is will discerne his imiscarrages in this so that in this all his senses forced on words he hath hitherto plainly tought men to deny Christs Lord-ship over them and him to be the author of mrecies extended to them or that there is any hope c. yea even the Saints to deny the prevailency of his intercession before or to procure spirituall application but I am weary with beholding such unsavoury shifts only it is meet to take notice of the truth and fulfilling of those words 2 Peter 2 12 13. For the word Advocation he takes away the peculiarity of it being the speciall and peculiar part of the intercession of Christ And to help it that his sayings might seem right he slanders others saying they do separate between the Propitiation and the Advocation and gives out as if they held that Christ dyed for many for whom he did not Rise Ascend and intercede pagâ— 94 95 189. And as if some might receive the propitiation and not receive the benefit of his Advocation to which I might answer with Psal 52.3.4 fit weapons for his drift But all that have read the opposed Treatise may know the falsnesse of his charges and such as read and beleeve the Scriptures may see the weaknesse of his arguings to make in our speakings the Death of Christ and the Resurrection of Christ and his offering himselfe a Sacrifice to God distinct workes and to say the one was before the other and the one is not the other and yet that in altogether he hath made the Propitiation and is become The Propitiation for the sinnes of the whole world is no deviding of these Again to say he is the Propitiation before set forth so to men and to call his making peace with God for men and his preaching peace in being set forth as a propitiation through faith in his blood c. and the worke of the Spirit inabling by faith to receive him to call these I say distinct workes is not deviding for whatsoever is in him for any that they might beleeve yet he is no Propitiation to or in any till they beleeve so the mediation of Christ with God for men by vertue of his propitiation considered as a distinct worke is no separating between them Again in this mediation to consider the difference between that which is generall for the World John 17 21 23. Isay 53.12 and that which is peculiar for Beleevers that come to God by him which is his speciall intercession Heb. 7.25 and 9.14 15. Iohn 17.9.20 and called Advocation 1 John 2.1 is no separating between Propitiation and Advocation yet is Christ no where called the Advocate of the World no the Apostle doth not say so much as if any man sinne he hath but wee Beleevers have an Advocate c. and this generall intercession of Christ for all men and his speciall intercession for Beleevers by vertue of one and the same Propitiation is a ground for such as yet beleeve not to beleeve and the medium that produceth it likewise and a ground of speciall consolation to Beleevers to whom it was a motive instruction and patterne how to pray for all men how to pray for believers But M. Garners sense and interpretation shuts the door of hope against all that already beleeve not and so takes away the ground of lawfulnesse for praying for all men for Kings Magistrates or Subjects yea for any of them till we know them first to beleeve but enough was said for this in the opposed Treatise that he hath not answered as may there be seen c 5. p. 32. c. 11. p. 58 59. c. 17 p. 1 9 112. 192. XV. To come towards an end the last of his wayes to prove his businesse that I will mention is a pretence of unvailing Mysteries the truth is I should have conceived the florrishing Title to have been put on by the Printer and not himselfe as it befell me in the Title of the Treatise he opposeth but that I find this in Master Knowles Epistle to the Churches There are divers mysteries concerning our Redemption by Jesus Christ unvailed in this small Treatise yea such by his affirmation as will make known the knowledge God hath given Mr. Garner And Mr. Garner in his Preface cals it this ensuing and unvailing Treatise and so confirmes the Title Mysterie unvailed and the truth unvailed by Robert Garner A faire pretence and confidently affirmed to make his opinion to be received but yet he must give us leave to try all things and so this pretence that wee may imbrace and hold fast that which is good and refuse the rest 1. It might be queried what he meanes by Mysteries whether that which is hidden and now by him first revealed and then he should shew himselfe rashly puft up with his fleshly mind intruding into things he hath not seen as will appear 1 Iohn 3.2 Col. 3.3 4. and 2.18 or whether he mean that which was hidden kept secret with God but now hath bin manifested in the person by the Spirit of Christ and by the Apostles made known and left upon Record and then his pretence hath a secret
before Mr. Garners time or mine so that he in this hath unvailed no mystery but strove to cast a vail on Iohn 6.33 51. to obscure the plainly appearing sense and to make men beleeve that the life of the world and the life of Christ that eternall life he gives to them that in beleeving he draws out of the world is all one and the same life a grosse and absurd conceit V. Mystery That the reall manifestation and suffering of Christ in the flesh his personall Death upon the Tree was more wonderfull glorious and mysticall in respect of the declaration of the wisdome power and grace of God which did more wonderfully shine forth in it then either the promises or shadowes of his Death so it was more wonderfull and glorious then those in respect of the power fruit of it also which was the breaking down the partition wall which was between Jewes and Gentils it was the beginning of life and salvation unto all Nations of the world p 111 112 113 114 126. He cals ' it the glorious saving power of the Death of Christ and surely I am ready to acknowledge the dying of Christ precious powerfull glorious c. and the Death of Christ exceeding in power glory and fruitfulnesse and that to Gentils also But this hath been unvailed by the Apostles and is clearly held forth in preaching and writing generally and so not unvailed by Mr. Garner who hath rather vailed the plainly appearing truth then unvailed the mystery in his expressions for the Death of Christ was gloriously and savingly powerfull even before his actuall dying and that to mankind and in Beleevers from Adam to Noah and from Noah to Abraham before there was any Nation of Israel distinct from Gentils Heb. 11.1.8 and when that distinction was it did not limmit the power of his Death to Israel muchlesse did it limmit it to the lewes it only limmitted the enjoyment of the priviledges of the first Testament to them and yet not so but that the door was open for any Gentile of any Nation in submitting and comming in by Circumcision to be one people with them they might enjoy Exod. 12. and 13. though through the pride of the Gentils this became a partition-wall And yet farther through Christ was much glorified in being inabled to dye such a death and mercy and truth met therein yet the Holy Ghost speaketh of the personall sufferings and dying of Christ as of an abasement Isay 53. 2 Cor. 5.21 Phil. 2.7 8. and of his resurrection as that wherein he was mightily declared to be the Sonne of God Rom. 1.4 and sayeth expresly notwithstanding his denying that if he had not risen wee had been yet in our sinnes and faith and preaching vain 1 Cor. 15.17 And that he is exalted to be a Prince and a Saviour c. Acts 5.31 and received spirit gifts in the man for men even for the rebellious also That the Lord God might dwell among them Psalme 68 18 and by this spirit making known and applying the death of him that is risen that was once dead and is alive for evermore it is that his death is so glorious powerfull and saving in men as is foreshown But Mr. Garner saith expresly that to dye for men and to gather them together in one is one and the same thing pag. 126. so that he doth but talke confusedly when he talkes of sprinckling for blood-sheding and blood sprinckling are by this saying one and the same thing so that here he vailes the mystery in Scripture unvailed VI. Mystery That Christ was fore promised to be a light in the Gentils revealing in them and giving to them remission of sins salvation life everlasting through saith in Christ page 128 And that unto all those to whom he is a light which himselfe expounded in many places to be all the Nations of the earth All men the World the whole World the Gentils c he revealeth himselfe in them drawing their hearts to beleeve in him unto life everlasting page 129. This is the main and bottome matter the grand mystery and swaying and interpreting truth which though in many places he puts down in his own name yet he takes it for granted none will deny it this streams through his Book from the beginning to the end and is the ground of his forcing his private sense on so many places of Scripture this is it led him to such expressions in his unvailing Mysteries This is it with which he answers Mr. Lambs reasons this is the maine matter and bottome proofe for his confounding the destinctions at first and for raising his conclusions at last and to speak as the truth is if he have unvailed any one Mystery this is it but whether it be a mystery of truth or no that remaines to be tryed for he hath brought no proofe nor testimony for the truth of it but his own affirmation and Mr. Knowles aprobation and that is to light for proofe for we have no Rabby to take any point of faith from for his own authority or testimony but only Christ Mat. 23.8 nor are we to esteem any light in his sayings that addes to or takes from or speakes besides and otherwise then the sayings of Christ in the Gospell Isay 8 20. Gal. 1.6 7 8 9. Rev. 22.18 19. Besides Mr. Garners expressions are some-what harsh and dangerous giving to much aprobation to the opinion of those that will speak as gloriously of the death of Christ as he and yet concerning Jesus that was borne in Bethlehem â—e out of us dying and rising and offerering Sacrifice for us and so a propitiation with God for us and this made known to us concerning that in his person without us by word and Spirit and all effecacies thereof are nothing but Christ after the flesh and knowing him after the flesh And they exalted a Christ that is the Son of God the Saviour the propitiation they say and in every man Dying in a man and rising in a man and this their happinesse when this in them is revealed to them quite besides the Scripture the next step to Athisme And Mr. Garners expressions are come very neer to it but to say the least in this expression of his mystery that with faithfulnesse can be said he wrongs the Scripture Isay 52.15 and 9.1 2. Mat. 4 14 15. That speakes of Christ personall comming to the Jewes preaching the Gospell to them and that Gentils also might enjoy the same As if Zabulun and Napthaly because bordering upon and in the way of the Gentils were Gentils and as if the Gospell preaching by Christ come in the flesh were not a great light among them yea no light but only to those in whom Christ was revealed giving them remission of sinnes and everlasting life yea he alters the language of the Holy Ghost who speaking of the life and propitiation in Christ and the Salvation in him as set forth shining and tendered in the Gospell
Gospell this was not so known before now what was their inheritance what was their body how did they partake of the promise did not the Word Oracles Covenants and services of God belonging to them and to their children Rom. 3.2 9.4 5. Acts 2. was not in their body Israel and the Israel of God the outward and the inward Church had not they heires in hopefulnesse and heires indeed were not their Infants discipled I conceive They that know the Gospell and this mystery well would not deny the Infants of profest Beleevers to be received into the Church by Baptisme with water nor renounce that to take up another And it yet seems strange to me that any of the same saith and Judgement with me in the Gospell should be of the same opinion and practise with him about the Ordinance of Baptisme But I love them in the truth we beleeve not the lesse nor shall shrink from witnessing it because he hath joyned me in his Treatise with them nor like his cause the better And in answering thus farre his whole Treatise is answered and in the Treatise he opposeth particular answers may be found at large which I will not again transcribe Mr. Lambs Reasons abide and are so weakly answered that more then is said need not be said and if it were M. Den or he I question not have or wil do it only this I say by such waies and dealings with the Scripture as he hath gon in if it were received any heresie may be countenanced and all the grounds of Religion denyed and Paganisme or Athisme ushered in give but way under pretence of unvailing Mysteries to deny the sayings of the Scripture to have the sense they import for another sense by other words to be brought in and whether then may one be drawn from one to another till they come to nothing wherefore my desire is that all men would heed the Scripture and take heed to the plain sayings of the Gospell and suffer the Grace of God appearing therein to reprove and take us off from every folly and to inamour our hearts with God and Christ and so carry us to live by faith and walke in love as the Gospell of Christ directeth us And know that Gospell is true and good in all it saith and that of for or to every one Oh far be it that any called Christians should make the Gospell of Christ like the Lottaries of some men in which are more blancks then prizes and where men must cast faith at an adventure and such as declare it sound it before all not knowing to whom it belongs let it light where it will nor as Mr. Garner that sets forth such and so many workes of the Spirit in a man to know Christ dyed for for him and must call on men first to forsake vain confidence and turne from their evill waies and then beleeve and saith no propitiation no life that is perfect in Christ for men til by believing it be in them yet unsayeth again and cryeth down every thing in a man to be as a preparation to beleeve In which he doth well but his doctrine affords no ground of faith without it For upon what ground should any man forsake vain confidences and evill wayes and then beleeve if there be nothing true in Christ for him before he beleeve surely if this be not a sandy or aiery foundation no other can be so But know that the Gospell is good newes for to every one to whom it comes which could not be howglorious soever if not true and true it will be found to all so as if they doe not receive it and suffer it to save them it will be their judge and send them without excuse to condemnation whence even such as refuse the tender are willed to be sure the Kingdome of God was come nigh to them and that the word they refused to suffer to save them shal judge them Luke 10.5.11 John 12.47.50 Thes 2.10.11 12. Wherefore take heed that none of us refuse to receive the love of the truth that wee may be saved but attend and yeeld there-too and be not deceived God will not be mocked nor suffer Mr. Garners Mysterious deceits though approved by Mr. Knowles to keep or withdraw us from beleefe and obedience to the Gospell and sayings of Christ And so I for beare any farther following him in any farther discovery of his errours absurdities and slanders only intreating God for the sake of Christ to give both him and mee and every of us more light and understanding in and hearts more submitted to the truth of God in Christ that so we may rightly speake it and walke in it and so prayeth his friend and the friend of all that love the truth though differences in some circumstances be found in expressions or walkings Thomas Moore A REPLY TO Mr. T.W. HIS pretended Confutation of T. M. THAT there was value and worth enough in Christs death in regard of the sufficiency and excellency of the price for the redeeming all men in the world is granted on all hands saith Mr. T. W. He hath fairely granted if fairely expressed for it is in the expression doubtfull to my understanding in what sense hee takes Christ his Death whether simply for the Act of his Dying as some of his after-sayings page 4. l. 3. last and else-where give occasion to thinke he doth But the Holy Spirit by the Apostle tels us If Christ bee not Risen beleevers are yet in their sins faith vaine preaching the Gospell vaine c. 1 Cor. 15.14.17 or whetherhe meane it of the vertue of his blood Dying or Death as he is risen just and ascended to heaven with the vertue of that his own blood having by the eternall Spirit offered himselfe a spotlesse Sacrifice to God and obtained eternall redemption Heb. 9.12.14 And if he take in all this as I suppose he will exclude no part thereof And though all this be oft encluded in the expression of Christs Death Rom. 5.10 Blood Rev. 1.5 Ransome 1 Tim. 2.6 Sacrifice Heb. 9.26 Yet I suppose in our blessed Saviours acting of these he will allow Distinctions considerable betweene Christ his Dying and Rising and Ascending and offering himselfe a Sacrifice Though our faith without any separation looke at and receive all as one But the questions here to bee answered for right understanding his meaning are first with whom Christ had to deale with God or with men I yet suppose he will confesse that in acting all this hee had to deale with God and that he in all this gave the ransome offered the Sacrifie to God and made the Atonement with God 1 Tim. 2.5.6 Secondly For whom Christ did this and presented his Death and offered his Sacrifice to God and I am loath to conceive otherwise of him but that he will confesse it was for men though he answer in speaking of his dying or laying downe his life pag. 64. l. 30. That redemption
nature and will and draw him God ward and for this Jesus Christ hath ascended to heaven and received spirit in the man to send forth even to the rebellious that the Lord God might dwell among them which he also doth send forth Psal 68 18. And so as in my Treatises may be seene I understand Jesus Christ makes men saveable 1. In himselfe as he is the second man the last Adam that stood in the place and undertook for the first publique man for him and all that were in him having taken the same nature and in it dyed fure for the first Adams sin or else for no mans sin and if for his sin then for all mens sin or else his sin was not al mens sin and he is in that nature risen just and hath offered up himselfe a Sacrifice for man and is now in mans nature glorified so that in him is peace righteousnesse c. So as in him as the publique man the nature of all mankind is as fully yea more abundantly saved restored and enriched with glorious salvation then it was fallen in the first Adam and this is as really in him for mankind as the fall and death of the former was 2. This salvation and life in Jesus the second publique man is as vertuous and more vertuous and powerfull in him and fuller of efficacie to make all that by grace come in to him like himselfe then the sin and death of the former to make those that by propagation come forth from him like him And both these are evident Rom. 5.12.14.18 19. 1 Cor. 15.45 46 47. 2 Cor. 3.18 And this is great salvation actuall salvation in Christ for men before it be preached or hee set forth as the propitiation Rom. 3.24 25. Heb. 2 2-4 3. He by vertue of this hee hath done and is become with God for men is now the Mediator between God and men and so procureth of God for men and extendeth towards them the preservation of the creatures for their use and space of repentance Psal 75.3 2 Pet. 3 9. which the Apostle cals Salvation and wills us so to account it 2 Pet. 3.15 The Dispensation of meanes and mercies as testimonies of his goodnesse Acts 14.17 which the Apostle saith is to lead to repentance and seeking the Lord Act. 17.26 27.30 31. Rom. 2.4 And with these means at some seasons some strift and motions of his Spirit to reprove c. Gen. 6 3. Prov. 12.23.24 And this with so much efficacy that at some or other enlightens every one in some measure that commeth into the world that was made by him Iohn 1.9.10 And by his workes manifesteth some truth in men Rom. 1.18 19. and so striveth with them But all this more openly and abundantly where he sends the Gospell which is a preaching of great salvation Heb. 2 3. wherein also is some presence of Christ by his Spirit to discover witnesse reprove draw to and apply salvation Though many breake all bands Joh. 15.26 27. 16. Mat. 28.20 Hosea 11.3 4 7. And this that they might beleeve Joh. 1 7 and be saved Joh. 5.34 And this with so much prevailency that he bringeth them in some measure to see and heare and toucheth their hearts Though divers like not the light and so willingly close their eyes and eares and harden their hearts Joh. 3.19 20 21. Act. 28.27 And all this is actuall salvation and extended that men might come in to him and partake of eternall 4. He hath eternall life and salvation to bestow on every one of them that in these his drawings come into him Joh. 17.3 Heb. 5 9. And all this was in and by Christ from the first beginning of his undertaking with God as is fore-shewne though since his comming in the flesh more manifest and in the fruits more abundant And this is meant by his making all men saveable so as those empty and undivine reasons of A purchasing only a possibility of salvation Of the ineffectualnesse of Christ his death before his acting it Of restraining the word Death to the act of his dying Of redeeming God of making salvation actuall by faith faith being neither Discoverer nor Applyer but only the receiver of what he by Spirit in the means discovers and applyes Of urging that if a potentiall wrought that should be the phrase Then no actuall as If he the God of the Valleys then not of the Mountaines are of no force and beseemed Lay-preachers better then Mr. T. W. As for the other objections of his owne framing I may leave them to his owne Answering though he might be bold There was a doore before so opened as 2 Tim. 1.10 as there was a well before Hagar saw it Genes 21.19 else not only some but all both Jewes and Gentiles before Christ came in the flesh are perished for ever But I may not slip over his Answer of his owne framed objection That if Christ Dyed not for all they want a foundation of faith To which he replyeth No. For the foundation of both our faith and obedience is not the secret but the revealed will of God which enjoynes every man to beleeve on him whom the Father hath sent c. Surely here he hath said something if he would either stand by it or make any thing of it But according to his direction wee must search to that in another place and here and there I will make the best of it that I can 1. As God is one so his will and though there be much more secret then is yet revealed yet hath he not in his word revealed any one thing for men to believe as his mind that is contrary to his will that is yet secret his sayings are all true certain c. Prov. 8.6 9. â—2 20 21. what an intimation of a heavy charge is this to the sayings of the God of truth 2. A Minister of the Gospell or a Beleever ought to meddle no farther about the will of God concerning any thing in their declaration then what by word or workes he hath revealed Deut. 29.29 to which those who are submitted when God saith his Sonne dyed for all will not conceit another secret meaning and use reasons to scare men from beliefe of his testimony 3. The foundation of Repentance faith and new obedience is not the injunction to beleeve c. But that which is to be beleeved even Jesus Christ as he is set forth in the Gospell Isay 28.16 Acts 4.10 11 12. 1 Cor. 3.11 And for whom there is not the Christ that hath dyed for their sinnes and rose for their justification there is no foundation for repentance or faith nor is there any injunction for or liberty to or hope in it for any man to repent or beleeve or to looke to Christ for salvation if where Gospell comes they doe not first beleeve that Christ dyed for their sinnes and rose for their justification 1 Cor. 15.1 4 17. so that in this grant Mr. T.W.
Scripture where it is said of any part of the world or any sort of men in the world Christ did not dye for them or that he dyed not for All that he is not the Saviour of the world not the propitiation for the sins of the whole world then he may to some other sayings put in his but or only Besides it s shewn in the Treatise as much restraint in some applicatory saying about Creation Fall Death Resurrection Judgement and that some for whom Christ dyed perish And this for answer to page 14. 5. I have his puting that for Scripture which is none as that God hated Esaue before he was borne and such stuffe as answered enough as also his intimate farthering a falsehood upon the Apostle who never said all Christ dyed for are justified by his blood or have their sinne forgiven and shall be eternally saved I well perceive where the Scripture untranslated how some would misreport them to serve their owne turnes with but read the Treatise and there is answer unâ—â—moved by Mr W. 6. He wrongs me in saying that I grant that the word world may some times be taken for the better part of them namely the Elect. But my Treatise saith otherwise That by the world in Joh. 17. is meant all the uncalled whatsoever they are in Gods decree of which they called are not and for which world clearly distinct from all the called that believe Christ prayed for a blessing on the ministration of the called that the uncalled the world distinct might beleeve vers 21.23 from which Mr. W. flyes when he comes at it as fearing it would confute his confutation As for all that followes it is so far from answering any thing that the Treatise remains still answer enough Besides I go by plain sayings of Scripture and not by Sillogismes in my Answer to the Objections and his sillogisme is slenderly proved All those and only those who are elected are likewise redeemed called justified glorified This his proposition Now I may make the Assumption not in two divers termes and so forcelesse as he did But in one viz. But Mr. T. W. is not glorified let himselfe make the conclusion and prove it But his main strength for confutation is in his Title and Epistle wherein he sides with and humours the prophane and scoffing company in using the language many do when they are powring in strong drinke and powring out oathes with Jeering and reproches But what he means by lay-preachers I am left to guesse I know the Scriptures distinguish between Governours and people as I hope he will not call the Governours our King Parliament and Magistrates Lay or of the people but Magistrates so I hope he will acknowledge himselfe a subject one of the people True before Christ came in the flesh there was a distinction betweene Priests and Levites and the rest of the people of Israel but now since Christ hath carried our nature to the right hand of God he is the high Priest and all that unfainedly believe are the spirituall Priests 1 Pet. 2 5-9 and the distinction is between the Church that is Gods inheritance and the world out of which they are called and chosen And this Church is the pillar of truth the light of the world and hath its authority for preaching each according to the faith and gifts given from Christ and not from men Rom. 12.3 1 Cor. 12.3 11. Eph. 4 7 12. 1 Pet. 4.11 Though liberty of doing this in publique places is from the Governours And that in the Church it selfe is a Distinction between Officers called Bishops or Elders and Deacons and the rest of the brethren And he that usurpe an Office without a Church call let him bear his reproof True when the Bishop of Rome began to usurp authority over Princes Then hee and his Ministers were called spirituall and the Clergie as if they were the Church and the Magistrates and people together as their inferiours called the Lavty But I find not that language in the Apostles writing And I hope because of the Covenant it is not the meaning of Mr. T. W. But only hee meanes men that are not in his order and so called as himselfe and then he begins wrong for without disparagement to him or them be it said the opinion he maintaines is that which such teach And the objections I answered I had them all in writing froÌ„ a Gentleman that very like sometimes hath been a Black-smith the calling the Distinctions proves and faulting them I had first from an Officer sometime a Shoo-maker and the opposition from some other Gentlemen of other callings And I hope Mr. Garner will not be ashamed to say he was an Apothecary nor I am perswaded will be glory in having Mr. T. W. of his side As for his charging them with wandering I have known some of his Order for calling have so done from place to place to get their living which I thinke he approves not but going where ones calling and Gods providence leads is not wandring though it were from Northamptonshire to great Yarmouth and from thence thither againe I wish he may requite none evill for good As for Tho. Moore He beleeves the Doctrine of the Gospel in the plain sayings thereof true and good and will acknowledge any swarving of his there from to be his errour when by those sayings it is shewne him But carnall reasonings or Philosophy he will not yeeld to to wave those sayings by As for his being a Weaver some twenty yeares since he hath no cause to be ashamed of it unlesse for his entering it contrary to the counsell of his deceased father and without consent of his then living friends and some correction from God on his body till by providence he was drawne from it nor hath he any cause to glory for having the same authority for school-teaching at that time that Mr W. had for preaching As for Wells it is a Coast Towne nighet Yarmouth and further from Northâ—hampton Shire then Vpwell o◠〈◊〉 in which he lived But this but a little mistake for 〈◊〉 that takes greater things on trust and will undertake to describâ— and censure those whom hee never knew nor correct his mistakes when by reading he might have had some knowledge to have set downe opinions righter As for that he saith T. M. hath of late taken on him the office of Teaching if hee had said neere twenty yeares ago hee received authority for Schoole-teaching hee had kept within some bounds of truth but for teaching or preaching Gospell I know not what hee meanes by Office for Apostles Prophets Evangelists Pastors Teachers were all Teachers and Preachers of the Gospell the words of prophecie exhortation wisdome knowledge faith c. are all for teaching Gospell the manifestation of the Spirit is given to every beleever to profit withall And teaching and preaching of Gospell and that to conversion or edifying soules hath been by reasoning or conference Joh. 4. Act.
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
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