in him God did not set him forth for any thing he was not And then Verse 29. he sets forth the beleevers as the receivers and injoyers of it as for Gal. 3.13 1 Pet. 1.18 they were inconsiderately quoted to this as will after appeare but now where is the force of this saying if some places be understood of a redemption injoyed and other places speaking of a redemption not so injoyed by many must not they so be understood also but to speake not now so much of persons redeemed as of the redemption that is in Christ for men which he affirmeth to be no other yea he faulteth it to say it is any larger then that they for whom it is are partakers of in themselves before God and is not that really and approved of him see his Treatise pag. 3. and 25. He should doe well to tell us what he thinkes of Christ and beleevers is not he yet glorified for them in his body in the Heavens and shall they have no more glory in their bodies then they yet have if yea then sure the redemption is larger in the preparation then in the receit or are not they beleevers who waite for the redemption of their bodies Col. 3.4 Rom. 8.23 And is there indeed no more in Christ but only for those that have it already is there no more to be brought in nothing to be told them to bring them or thinkes hee that the Spirituall birth is before the naturall the Apostle tells us That which is naturall is first and afterwards that which is spirisuall 1 Cor. 15.46 he hath shewed the weaknesse of his opinion and occasioned the strengthning the perswasion of the distinction he opposeth by this saying for the Scripture plainly holdeth forth a two fold redemption or purchaseof mankind by Christ The first of God the second unto God the first as a preparation in himselfe in our nature to be declared as a medium in which hee effects the other which is by his spirit in men and the former in preparation larger then the latter in receit and yet to speake as the truth is the latter is most frequently called redemption in which some are brought out from among others with whom they were in worldly state and fellowship and unto union and fellowship with God in Christ and his people And this latter was that which is tiped out in the redemption of Israel out of Aegypt that shadowed the state of the world and yet in this redemption taken at large appeares a common and speciall salvation whence that caveate Iudg. 5.7 I will therefore put you in remembrance though you once know this how the Lord having saved the people out of the Land of Aegypt afterward destroyed them that beleived not so that thus far the distiction proves sound But to proceed 3. Hee addes to further his opposition page 4 that when mention is made of reconciliation c. for any persons under the Law we must understand it to be spoken 〈◊〉 of such an atonement c. as they were legally partakers of in themselves before God c. For which he coates many places in Lev. Num. Chron. Nehmiah I answer herein he hath shewed more weaknesse then he is aware off for 1. This Law was neither the Covenant made with Abraham Dev. 5.3 nor the Gospell preached to Abraham which as it is now more fully come forth is the subject of our discourse about the extent of it Gen. 12.3 and 16 18. with Gal. 3. to 8. yea this was occasionally contrary to the Gentills and a wall of separation between them and the Jewes Col. 2.14 Eph. 2.14 15. and yet now brought in by him to limmit the intent of the ransome given and purchase made by Christ And 2. The redemption of Israel out of Aegypt was not a tipe of Christ giving himselfe a ransome for all men and purchasing all men as is said 1 Tim. 2.6 Rom. 14.9 But of Gods calling a people out of the world into Gospell and church fellowship and so to God 1 Cor. 10.1 to 12. Jude 1 to 5. so as the instructions those and such-like places afford are such as many sayings in Mr. Garners Booke will not abide namely That though Christs blood hath been and is no more to be shed and Sacrifice once offered and no more to be itterated yet Beleivers stand in need daily to approach to God by him and to lay hands or exercise faith on him and in confession of sinnes to seek renewed sprinckling of his blood for further cleansing which still maintains the distinction he opposeth Heb. 7.25 1 John 1.7 8. 3. Hee himselfe saith of this Covenant of the Law that it is taken away with a perfect powrefull absolute and compleat memoriall page 63. lines 6 7 16. and yet he retaines it for his proofe which yet if it did prove any thing for his purpose I would accept it 4. But to limit the Gospell priviledges to the Jewish legall and to limit the extent of the truth of the Gospell message so the tent of the grace of God in Christ to mankind have it by that measured is in my understanding both a denyall of Christ come in the flesh and also a wrong offered to the mosaiecall Law which was never given to such an end 2 Cor 3. Ephes 2. 1 John 4.3 14 15. 5. Hee is to peremtory in his affirmation for if any man approached to the holy things in his uncleannesse he was to dye and how was he then partaker legally of the atonement See all the places with Num. 19. Besides for their participation their was more required then blood-shedding and offerings even sprinkling by the spirit to make atonement so that his application of Heb. 10. and Rom. 5. thereto is altogether unsound 4. He faulteth also the distinction between blood-shedding and blood sprinckling and me for setting down that the atonement and reconciliation was made with God by blood-shedding which with that I writ before comprehends the sacrifice offered and that it is received and men reconciled to God by blood sprinckling and then he layes down his main ground that must disprove the distinction and the sequell of his Treatise must prove that and this it is page 6. That all the blood which Christ did shed is the blood of sprinckling Behold and mind this wel because it is laid down as his bottome proofe that being proved must prove all the rest about opposing the distinction But note 1. The Treatise I writ doth no where deny that all the blood which Christ did shed is the blood of sprinckling nor can I suppose that either Mr. Den or Mr. Lamb have denied it in any of their writings a worthy businesse to make to appear that none denies and that when proved reproves nothing he laboures to disprove 2. There is in respect of the purpose to which he alledgeth this proposition much darknesse and obscurity what he means by all the blood which Christ did shed
denyall of Christ come in the flesh and of the truth of the Apostles record and testimony Rom. 16.25 26. or whether he meanes that which was hid and is made known but hath a depth of excellency in it beyond conception and then he usurpes the office of the Holy Ghost 1 Cor. 2.9 10-15 or whether he mean it of that which is manifested and made Known but vailed so with superstitions false glosses and interpretations that till confuted men cannot rightly see that which is This is the fairest and best sense to take him in and thus I conceive his meaning to be though herein he wrong and rob others of their due and arrogate to himselfe boasting of other mens line 2. It might be demanded which of or how many of the Mysteries he meaneth seeing he pretends unvailing mysteries for the Scripture and Spirit therein speaking of this glorious life and blessednesse in and by Christ cals it the mystery Rom. 16.25 Ephes 3.3 4 9. Col. 1 26 27. The mystery of God Col. 2 2. the mystery of Christ Col. 4.3 the mystery of the faith 1 Tim. 3.9 the mystery of godlinesse verse 16 the mystery of his will Ephes 1.9 the mystery of the Kingdome Marke 4.11 yea the wisdome of God in a mystery 1 Cor. 2.7 So that as God and Christ is on so the mystery is one which I say not to fault his saying mysteries for which some destinctions he may so say rightly Mat. 13.11 but then he should not have cryed down distinctions as divisions and separation when he must be driven to use them and shall not be so charged for the same that he cals unvailing mysteries he cals the truth unvailed and I will take him every way in the best and most favourable sense for the truth or this life and blessednesse in Christ the wisdome of God and the power of God may be considered as it was ordained and prepared of God in Christ and so was in him perfect even Propitiation wisdome righteousnesse sanctification redemption everlasting Covenant inheritance Kingdome glory union and fellowship with God and eternall life all was prepared by God in Christ 1 Peter 1.20 and in Christ Iohn 1.4 and was with the Father 1 Iohn 1.1 2. though hid with God in Christ Col. 3.3 And also it may be considered according to the severall degrees of Gods revealing and giving and so Jesus Christ the Propitiation in the very nature of man to take away sinne abollish death and overthrow the works of the Devill that so such as beleeve in him might have life and the reside reserved to judgement this was made known in some measure and beleeved also before any difference was between Jew and Gentile 1 Iohn 3.5 6. Gal 3.15 Jude 14 15. Heb. 11 2 7. So that I conceive he means not this discovery Again God made known to Abraham the Gospell more fully and so made known to him that Christ should come of him That in him all Nations should be blessed revealed to him the everlasting Covenant for the spirituall seed the multiplicity union and stability of the same seed and their certainty of enjoying the inheritance and made that Covenant fore confirmed in Christ with Abraham for all the spirituall seed which yet made no difference between Jewes and Gentils according to the flâ—sh Gen. 12.3 and 15.5.6 and 17 1-8 and 22.17 Gal. 3.8 9.16.29 but I will not charge it on him to mean it of this discovery Again that Christ should suffer and overcome and see his seed and of the travell of his soule and that he should be Gods salvation and shew forth judgement to the Gentils and that God would make a new Testamentall Covenant with his People and power out his Spirit on all flesh was still further revealed to and by the Prophet Isay 53. and 42.19 6. and 49 6 Jer. 31. Joel 2. Neither did this put the difference between Jewes and Gentils Yet I cannot though faine I would cleare him from intending it of this discovery but I passe it yet as also the shewing what made the difference and wherein it was of that in fit place But all this while the manner of his comming his Birth exile returne manner of life his preaching with the manner of all his sufferings death buriall and resurrection ascension offering Sacrifice exaltation and filling in our nature with the powring out of the Spirit and giving the precious promises of the new Testament though fore mentioned by the Prophets yet not clearly but as a thing still hid with God till it come to be fulfilled and acted by Iesus Christ our Lord the Holy Ghost also bearing witnesse of him and then and so was this mystery unvailed Luke 24 44-48 Rom. 1.15 and 16.25 26. 2 Tim 1.10 And the Apostles were the first makers known and revealers of this Mystery so as Mr. Garner cannot be the unvailer in this sense nor I suppose doth he so mean though of these things I suppose he meanes for to them one head of his mysteries are belonging And yet further the Gentils free participation of the benefit of al these things by the Gospel and so to be fellow heirs and of the same body and to have fellowship in all the priviledges of Israel without Circumcision or any outward observance to under them to the Iewes and to make them of the Iewish Nation this also was not clear but a hidden thing till performed by Christ and testified by his Spirit and so it was manifest to the Apostles who were the first declarers and makers of it known Acts 10. and 11. Col. 1.23.26 27. Ephes 3 4 5 6 7. And in this sense Master Garner cannot be the unvailer nor I beleeve will say he is though of this and the former he must needs be understood to mean by Mysteries For the glory of Beleevers estate at the appearing of Christ though revealed that it shall be and they shall be like Christ yet how glorious and what that same is is a thing that is still hid in God with Christ and will not be manifested till he doe come again in glory and appear visibly Col. 3 3 4. 1 Iohn 3.2 and I hope M. Garner would have none to count him the unvailer of this 3. It might be questioned what he means by Vnvailing whether the manifestation and evidencing that it might appreare but that is the worke of God in and by Christ effecting and the Spirits testifying as is shown or the first making known publishing and witnessing but this was the businesse of the Apostles and first witnesses who had the whole Gospell immediatly from Christ his own person as is shown or whether he mean only the blowing away of some mists and removing some darknesse cast on by mens deceits interpretations and glosses this is the most charitable sense to understand him in though in this sense he is not an unvailer but a gleaner out of those that have done it yet in this sense I understand him
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
for the Sonnes of men And being made perfect 2. For the second he was made the author of eternall salvation is not that cleare also to be a further and distinct businesse are not the words plain And being made made perfect he became or was made the author of eternall salvation to them that obey him As he is the procurer He. 2.12 so he is the doner and giver of it John 1.12 and 6.14 and 17.2 And this saying eternall salvation unto all them that obey him doth impart that which Scriptures else where sheweth some salvation fore-wrought and vouchsafed that men might obey him in receite and exceptation whereof men doe obey him and in neglect and refusall or disobedience to him wherein also will appeare a distinction of salvation it selfe considerable if the sayings of the Scripture it selfe be heeded and believed which sheweth us 1. That Jesus Christ himselfe in his own body as the second publick man having in the nature of all mankind and for them dyed for our sinnes and risen for our justification and in the same nature being ascended exalted and filled with all fulnesse of grace 1 Pet. 2.24 Rom. 4.25 Hath so saved out nature in himselfe that all or any of that nature comming to him may and in union with him shall partake thereof Rom. 5.18 1 John 5.11 12. And he using meanes to that end that men might seek and come to him John 1.4 5 7 10.11 Pro. 8 4 9. Hee indeed is and truly so called The salvation and Gods salvation to the ends of the earth Acts 13 26. Isay 40.6 Gods salvation which he hath prepared before the face of all people A light to lighten c. Luke 2 30 31 32. A horne of salvation Luke 1.69 And I believe this is a true and a reall salvation and eternall and compleat in him before it be made known and the making known of him is the making known of salvation and that for remission of sinnes also though many receive it not Luke 1.77 79. Acts 13.38 39 And is not here a salvation a prepared salvation a salvation made known and set before men larger and farre more then have enjoyed it 2. The word that sets forth Jesus Christ the Sonne of God and saviour of the world and what he is hath done and doth in Heaven for us and is ready to bestow one all that doe believe and so calleth them and tendereth grace to them on believing It is called the word of salvation Acts 13.23 26 30 And they that neglect it are said to neglect great salvation Heb. 2.3 And is not here salvation even in the tender before and larger then the receipt and enjoyment 3. The extention and reaching forth of mercies to men Psal 145.8 9. as the persecution of their lives and so giving space for repentance Acts 17 27 28. 2 Pet. 3.9 Rev. 3.21 the preservation of the other creatures that they might serve for the good of mankind Mat. 5.45 Psal 36 5 6 7. and blessing these to men for the good and welfare of men in this life Acts 14.17 and all this extended through the Propitiation Christ hath made and ransome he hath given for men in which mercy and truth are so met that God without violation of truth and justice may shew mercy to sinners Psal 85.10.11 And he is not only good to all in that his mercy is over all his workes but also he is righteous in all his waies Psal 145.17 and so all these mercies are testimonies of his goodnesse Psal 19.1.6 Rom. 10.18 Acts 14.17 and that to lead to repentance and seeking of him Acts 17.27 28. Rom. 2.4 much more the word and Gospell where it comes discovering Christ which also is that all to whom it comes might believe Iohn 1.4 7 still further where his spirit comes in thâ— meanes striving with men Gen. 6.3 these with all the preservations and deliverances inlightenings and motions leading from any evill towards God as they come from and through a salvation effected in our nature by and in Christ and as they are witnesses of that salvation and come to lead to it that in receiving of it men might be saved so they are indeed and that truly called salvation or saving Exod. 14 13. Psal 144.10 and 36.6 7. Yea the Holy Ghost wils us to account that the long suffering of God is salvation 2 Pet 3.15 and thus in these respects he is the Saviour of al men 1 Tim. 4.10 Yea the salvation in Christ and love of God there-through appearing in all these fore mensioning mercies or saving or salvations doth come to men to call to reprove and so to allure to come to Christ The salvation of God and such as for love of other things doe refuse and come nor in are said truly to forsake their own mercies Iona 2.8 loose their own soules Mat. 16.24 Deny their right and lawfull Lord that bought them refusing his counsell and so bring upon themselve swift distruction 2 Pet 1.2 and are even for that cause given over to Satan and distruction not because he had not bought them but because they denyed him that bought them not because he had not loved them nor shewed love in doing good for them and to them but because they have been adversaries to him for his love and rewarded him evill for good and hatred for his love Psal 209.4 5. not because God sent not his Sonne that they might be saved and that Christ shed no blood for them nor extended meanes there through to them not any motions of spirit therein but because they have troden under foot the Sonne of God and counted the blood of the Covenant wherewith they were sanctifyed an unholy thing and have done despite to the spirit of grace Heb. 10.29 not because there were no truth in Christ for them nor love of the truth to them nor willingnesse and power in that love to save them nor it extended to them but because they received not the love of his truth that they might be saved 2 Thes 2.10 12. But held the truth in unrighteousnesse Rom. 1.18 Not because their was no propitiation made for them nor meanes used to purge them But because he purged them and they were not purged Ezek. 24.13 Not because he would not nor sought there returne But because they would not harken to his councell they would none of him Ezek. 33.11 Psal 18.11 Prov. 1.24 30. John 5.40 Mat. 23.37 no nor simply and absolutly in the first place because they could not But because when light came and power removing the yoake of the Jewes They regarded not his light and power that would have enabled them But loved darknesse rather and so were given up and then could not Hos 11.3 4. John 3.19 Rom. 1.18 28. now can any say he had no salvation in himselfe for them nor extended any to them and was no Saviour of them surely none can say so truly But they were rebellious and disobedient to him and
and and the other only to those that obey him But it would fill many leaves to explain and set forth that which the Scripture setteth forth evidencing this distinction as in Ezek. 24.3 13 setting forth a purgation by ofire prepared and the Pot with liquour and choise peeces of flesh put in which is a good preparation for purging and bringing forth the Scum and then of the efficafie of the fire bringing the scum a loft in which respect the liquor is said to be purged and then of the obstenacy of the people in not suffering the scum when raised to be taken off and thrown out and so it boyled in again and the liquor was not purged and therefore the following purgation was to be consumption and burning of pot and liquor and flesh and bones and scum and all together Doth not this shadow out to us apurgation and atonment or propitiation wrought by Christ in himselfe that is full of force and vertue as fire for opperation like that is said of him Heb. 1.3 And the declaration of this grace or purging and peace to reprove for folly and to call into Christ and so in convincement to make the scum to arise like that Eph. 2.16 Prov 1.22 23 and then the rebellion of many for whom this purgation was prepared and to whom being tendered it begun to worke and raise the scum in which respect they are said to be purged like that Esay 5.1 8. But they loving darknesse rather then light offering despite to the spirit of grace and in that respect not purged and for that cause to be destroyed like that Iohn 3.19 2 Thes 2.10 Though such as receive the purgation and yeild to the opperation of it are purged indeed like that Heb. 9.14 Rev. 1.5 and is not here a distinction between a purgation prepared and tendered and opperating and the same purgation received submitted too and so enjoyed in the choise effecasie and fruit thereof and the former larger then the latter how saith the text verse 13. in thy filthynesse is lewdnesse Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthynesse any more till I have caused my fury to rest upon thee now as they were tipes and figures to us doth it not shew all aforesaid Besides to what purpose is the Councell to such as are poore blind naked c. to come to Christ to buy and receive of him Gold tryed white raiment and eye-salve to anoint c. if the provision of these prepared in Christ and the tender of them be no larger then the receipt and enjoyment by men sure those that have received and doe enjoy these are not poore blind naked and miserable and they that are Destitute of these and so poore blind naked and miserable are in vain counselled to goe to get these things of Christ if there be not provision and fulnesse in him for any but those that have it in them all ready but see Christ gave no vain councell and yet he gave this councell Rev. 17 18. yet if we should take notice of some parables uttered and opened by our Saviour will it not hold forth the same distinction to us evidently consider Mat 13.39 18.23 24 28.37.43 Is not the field there the world of mankind such men as are neither borne of God nor given up to the Devill before either good seed or tares be sowen Is it not Christ his own field and that also as he is the Sonne of man and is not that by vertue of his death resurrection and ransome wherewith he purchased them Rom. 14 9. Psalme 2.6 9. and 24.1 2. Is not Christ and the word discovering him the seed and good seed before it be sown And are not those that have received that good seed and are borne thereof as 1 Pet. 1.21.23 and so the blade spring up of the same seed as Gal. 3.19 19. The children of the Kingdome and the tares sprung up from the evill seed the children of the Devill And are not all still in one field which is the world of mankind which in respect of this mingle-mangle of one and another not the Church and Kingdome sure but the world of mankind as now ends at the comming of Christ Now is not the field of mankind that is not the Devils who soweth in another mans field but Christs the Sonne of mans field larger then the Children of the Kingdome yea is there not more seed sown then is rightly received and brings forth fruit to the harvest I say no more but read the parrables with there interpretations Mat. 13. and Luke 8.5 13. Thus far the distinction appeares approved in Scripture by sayings that are more remote in regard of expressions But if wee come to view those that are neerer and plainer it will more brighter and fully appeare as if I should instance the language of the Scripture and spirit of wisdome therein speaking That when it speaketh of the death of Christ for propitiation and so of his ransome and that redemption and peace compleated in his owne body for men And the common salvation extended there-through to men as apropitiation and ground of calling men It speaks of it in generall words as for all for the world for sinners But if in the same place it speakes of the peculiar priviledges enjoyed it changeth the person and speakes more limmittedly and applicatively which would not alwaies be if both were of like large extent as is shewne in the treatise chap. 10 page 53.54 and may be more fully when need is But that which is all ready shewn in the Treatise is enough where the distinction is shown and proved to be in the Scripture where first the severall parts of the distinction are proved The first part proved in divers plain sentences of Scripture chap. 1. page 2. which Mr. Garner mis-reporteth in his Treatise page 6. as alledged for the proofe of the whole distinction and in the same chap. 1. page 3.4 The first part is explecated the second part of the distinction is proved also by divers sentences of Scripture chap. 1. p. 5.6 and explicated also pag. 6 7. Again secondly the distinctionit selfe is proved in expresse words in plain sentences of Scripture chap. 3. page 24. which Scriptures Mr. Garner receiting in his Treatise page 12.11 leaves out some verses that the distinction might be hid from his owne and other mens eyes 3. The distinction is explicated and proved by Scripture in eight particulars chap. 1. page 14 and 15. And lastly the whole five first chapters in that Treatise do evidence the same to be in Scripture plentifully shewne all which it became Mr. Gerner to have refused by plain sentences of Scriptue before he had so boldly against such a appearing truth affirmed That the Scripture warrenteth no such distinction But I will now veiw his reasons or proofes which he opposeth with all 1. He charheth me to propound these things rather in way of
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
this Scripture in it self then mark his causion and being wrightly understood is most holy spirituall and precious but having so said he will give you a reason why they cannot be true as they are spoken then be proceeds to wrest and glâ—sâ—e them as if in themselves full of equivocation and absurdities but in his glosse which he cals the mind of God page 165. line last there is a precious truth thus dealing with the Scripture as if he were expounding and applying suffer the rudenesse of this expression Jsops fables for a wise man and a friend would hardly interpret the serious sayings of a wise prudent judicious and faithfull man so as he doth the words of the Holy Ghost and if this appear so is it not a degree of their sinne that crowned him with Thornes and then bowed the knee said hai King of the Jewes but spit upon him smote him also Mat. 27.29 30 though mockingly they adored him in the garments they had put upon him yet they led him in his own garments to be crucified verse 31. and what is it lesse to magnifie his sayings adorned with our glosses and senses framed for and put on them but to lead them in their own sense the sense which the words themselves import and wherewith they are naturally cloathed to be crucified and made to appear as vile as is in the drift of the greatest part of Mr. Garners discourse But I will note here only 2 Peter 2.1 and judge 2 Peter 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Are these the words of man or God Did Peter speak or write them according to his own imagination conception and supposall in a charitable judgement or did he speak and write them according to the inspiration and motion of the Holy Ghost If wee take them the former way wee make them the words of a man that may be failing and need helpe if wee take them the latter way as they are indeed verrily to be taken 1 Cor. 2.13 2 Tim. 3.16 2 Pet. 3.2 then wee take them as they are indeed the words of God and so full of truth and certainty and opperation in them that beleeve and so of themselves if they may be beleeved they doe instruct us in divers things 1 About the true Prophets and the false in former times in this word But there were false Prophets the true Prophets did not study or invent that which they prophesied nor speak or write by their own will but they waited attended diligently what the spirit did signifie and so speake and write as they were inspired moved by the holy Ghost 1 Pet. 1.11 12. 2 Pet. 1.20 21. and so the Apostles 1 Cor. 2.2 13. 2 Pet. 1.18 2 Tim. 3.16 But the false Prophets lifted up their own understandings and exercised their own reasons and finding as they conceived absurdities and impossibilities in what the true Prophets by inspiration had said they according to their conceptions vented their own dreames Jer. 23.26 27.30 32. 2. About the Teachers in times since the Apostles the true Teachers take heed to the words and sayings of the Gospel uttered by the Prophets Apostles 2 Pet. 1.19 2 9 Gal. 1 8 9. Ephes 2.20 and so speak according to light and grace received and faith given Rom. 12.3 even that Gospell and those words faithfully without vailing wresting or corrupting it 2 Cor. 2.17 3 12 13. 4 1 2. Tit. 1.7 8. But the false Teachers lifting up their own understandings conceit impossibilities follies absurdities in words sayings yet pretending to teach them do vaile corrupt and glosse them make them appear right to maintain that which they hold forth to 2 Cor. 2.17 and 11.3 4. 3. The doctrine that these false teachers bring is full of heresies oppinions swarving from and contrary to the truth and sayings of the Gospell Gal. 1.6 8. 4. The manner how they bring in these heresies and that is not by an open and plain rejection of the Scripture but privily as the false prophets of old came pretending the name of the Lord and thus saith the Lord so to steal away the word of the Lord from the people Jer. 23. and 29. so they pretend the words and sayings and spirit of the Apostles 2 Thes 2.2 and then pervert and wrest and mangle those words and colour them with their glosses that so they may steale the plain sayings of Christ and the sense his words import from their hearers and fasten on them their own opinions and glosses 2 Cor. 11.3 4 15. Gal. 1.7 5. Both the worke of these false teachers in venting their heresies and also the event of these heresies received which is twofold even 1. Denying the Lord that bought them here is the greatnesse of the evill a fearfull sinne to deny his right of Lordship that had so dearly purchased it Rom. 14.9 12. to deny the goodnesse of his Lordship that had brought them out of the darknesse of this world into so much light and fellowship with his people John 3.19 to deny him the truth goodnesse and righteousnesse of his sayings Ier. 8.9 to deny the motions and teachings of his spirit and grace vouchsafed Rom. 2.4 Acts 7. What so great so good a Lord that hath so bought and loved them to be adversaries to him and refuse to have him raigne over them and to reward him evill for good and hatred for his love this is marked out for the inexcusable abomminable great and fearfull sinne indeed to which is threatned the grievious curse Psal 109.2 3 4 5 to 20. Luke 19.27 2. And bring upon themselves swift destruction Is not this the just punishment of so great a sinne and are not they said by this their sinne to bring it yea to bring it swiftly upon themselves and heavy is the prophecie to some that many follow their pernicious waies by whom the way of truth is evill spoken of now say did not the Holy Ghost know whether they were bought or not and whether Christ by vertue of that purchase was their right and lawfull Lord or no and whether these did deny him or no Or where will Mr. Garner find the deceite to make it but a seeming was it in them did they but seeme to deny or was it in the Lord that he had but seemingly bought them in both is the voice of Mr. Garners writing they were not bought saith he in truth and really as though it were indeed so pa. 162. they did but deny him he saith in point of profession they did but professe themselves to be bought page 158. to 165. so that in their continuance in their profession they it seems by him thought themselves bought but then they were in an error for they were never so much beholding to him and
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
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
to all men according to his dâ—iâ—t eternall life where as the Scripture speaking of all comming before him gives us to understand it in a larger sense namely that as in his call many are by discoveries of his grace drawn in to beleeve on him and so given up to him and receive eternall life in and with him so they that refuse and rebell shall yet one day by his power given him by vertue of his ransome come before him bow to him and acknowledge him Lord before he passe the sentence on them Isay 45.22 23. Rom 14.9 10 11 12. Phil. 2.7 to 10.11 So that the same abuses as before may here be noted ☞ 1. 3. The word For 2 Cor. 5.14 15. Rom. 4.25 and 5.8 page 28 29. 2 Tim. 2.6 Mat. 20.28 and 26.28 Luke 22.20 page 49 50. This word For where it is Hee dyed for all or many for thee for us and the like The nature and force of the word For saith he is very significant It signifies interest propriety and carrieth the force of promise performance in it unto the persons concerned therein and this sense he explicateth thus They have an interest or propriety in the glory vertue power life and riches of his death yea he after puts in specialty right enjoyment In which expressed sense of his as set down page 28 29. and 49 50 There is much darknesse and un Scripture like language in it for the dying of Christ was but once in his own person as the publike man to fulfill truth and satisfie justice and it is over and past and he is not now so dying nor can dye any more Rom. 6.9 10. Rev. 1.18 Besides had he not risen and overcome death Wee had yet been in our sinner and our faith vain and perished when our bodyes dye 1 Cor. 15.17 18. Yea and however his death is exceeding precious and fruitfull yet the vertue of it for eternall life glory riches c. is in Scripture language ratherest put upon his resurrection ascension and glory with which the Father hath glorified him and his everliving to intersede Asts 13.33 34.38 39. â— Rom. 5.10 and 6.10 and 8.2 34. Heb. 7. and 8 and 9. and 10.1 Peter 10 â— Col. 1.19 and 2.3 9. But his death in the vertue of it as he is risen and is with the vertue of it gone into the holy of holyest and hath there presented before God the Father and offered himselfe by the eternall Spirit to God a ransome and spotlesse sacrifice and so fat down by vertue thereof a Mediatour so his death in the vertue of it is remaining and perpetuall Heb. 9.12 14.15 and thus it appears by his after writing page 189. he is to be understood and so if wee mind that which is generall and common to the nature of man his sense as first set down without his explication hath a truth in it that as he tooke that very nature that all mankind hath and dyed in that nature for sinnes and rose for just fication and ascended and gave himselfe a ransome to God for all and by vertue thereof is the man the Mediator between God and men so all in that nature have a speciality of interest a bove the fallen Angels and so have their lives by him Acts 17.27 28. John 6.33 And have mercy and life prepared in him and so a right to looke and come to him in the meanes that he useth John 1.4 5. And a promise that in so turning and comming in to him he will save them c. Porv. 1 22 23 24. Isay 45.22 whence they that deny him in his call and follow still on for lying vanities are said to deny him that bought them 2 Peter 2.1 To forsake their own mercies Jona 2.8 To loosse their own soules Mate 16 26. to bring upon themselves swift destruction 2 Peter 2.1 and so even such to perish for whom Christ dyed 1 Cor. 8.11 But when they are so given up and perish they have lost their interest that once was theirs and are blotted out of the Book of life and so though in agravation of their sinne it may be said stall Christ dyed that is did once dye for them but then For implyes not the remaining vertue of his death in blessed operations nor their present interest therein which they have now deprived themselves of Prov. 1.24 25. But now for his sonse as explicated by him it is very false for it is not in every place so significative for such an interest as he hath explicated that is manifest abundantly in the Scripture 1. Christ dyed for the Ephesians before Paul preached to them and yet before their receit of the Gospell they were without Christ being alians from the common wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Ephes 2.12 which had not been true if Christ his dying for them had in and by that act of dying only or in that saying For given them such an interest as Mr. Garner affirmeth from the word For. 2. But to proceed he speakes in a plain contradicting language to the Holy Ghost who saith expresly That Christ dyed for the ungodly Rom. 5.6 For the unjust 1 Peter 3.18 And yet saith again as expresly that none such hath any inheritance in the Kingdome of Christ and of God Ephes 5.5 and that such that is while such or as such shall not inherit c. 1 Cor. 6.9 10 Gal. 5.22 And that those who now doe inherit were some times such but then they did not inherit but now they are washed c. and so made meet to inherit 1 Cor. 6.11 Col. 1.12.13 The holy Ghost never fastening the inheritance and such interest on this word or bare act Christ dyed for them But on his gracious application of the vertue of his death and resurrection inabling them to beleeve and making on in Christ Iohn 1.12 so that heerin his sense appeares unsavory in such an affirmation of Christ dying for all But to come closer to him in that wherein hee would strive to wind himselfe out by saying though the word For implyes not such an interest That all have at present yet it implies that at one time or other they shall that are concerned in that word For shall have such an interest I shall therefore let the Scripture appeare 3. That not only the dying but the death of Christ in the vertue of it in his Resurrection Ascension Sacrifice offering with its prevailency with God and spirit and grace received as it is in him the publicke man a purgation fit to purge a Reconciliation to reconcile a medicine to heale a life to enlive food of life to afford eternall life to the eaters and all ready and prepared in him and set forth in the Gospell and men by Christ and his servants called thereto Prov. 9.1 2 3 4 5. Mat. 22.17 So it is affirmed ready yea and many called and invited on this
lesse then salvation through faith in Christ page 119. and mind his after explication saith he No taking away of sinne no Redemption Reconciliation or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them neither is it any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled on our consciences by the power of the Spirit page 194. Neither are any persons redeemed or purchased with the blood of Christ not have they any part in his death and blood shed who have not their consciences sprinckled with the blood of Christ neither doth his blood any other way redeem purchase reconcile or make Atonement c. Surely were it not for the sake of some others I should no otherwise answer these greiveous blasphemies of the death Resurrection and presenting of the vertue of the precious blood of Iesus Christ and his invaluable Sacrifice offered to God his Father then they did Rabshâ—kah with silence Isay 36.21 For he knoweth that in the opposed Treatise it is shown by and according to Scripture that there is none reconciled in heart to God none Redeemed from among men to God no purgation in Conscience but by the spirituall sprinckling and application of the precious blood of Christ and so in the application and receit of that reconciliation propitiation Atonement Redemption purgation and righteousnesse which Iesus Christ hath by and in himselfe wrought with God for men and in whom it is perfect and compleat before any receive the same and though here through many mercies by him be reached unto men to draw to him yet this Atonement c. is received no other way but in receiving him in whom it is and from whom it is never devided as is also shown in that other Treatise of the discourse about the precious blood of Christ And in this Reply also which distinction he hath striven to confound and yet now in his fashion he would seem to acknowledge it but to the greatest dishonour to Christ and in fury to men and to Saints also that ever I saw in any writer that confesseth Jesus that was borne in Bethlehem and of the Virgin Mary to be the Christ which yet I hope in part he doth but here in these affirmations it is evident without any wresting or glosse 1. He hath denyed That Christ by the vertue of his blood and Sacrifice offered to God hath purchased All men of God and received the right of Lord-ship over them thereby and so a power and right of judgeing them by his Gospell and aggravation of their sinnes by his blood shed for them and mercies extended there through to them For he hath peremtorily affirmed that there are no persons purchased with the blood of Christ who have not their coÌ„sciences sprinkled with his blood and that his blood doth not any otherwise purchase then by sprinckling upon the Conscience And so hath plainly denyed the truth of those sayings of the Holy Ghost Ro. 149 12. Phil. 2.9 10 11. Acts 10.36 42. Psalme 2.6.10 2. He hath fully denyed all that preparation and provision of Redemption Reconciliation Atonement righteousnesse life and Spirit which God by vertue of the precious blood and Sacrifice of Christ presented to him hath made in Christ to be preached to men to invite them to come in to him and receive it yea for any but those that are come in and have it already for hee affirmed that there is no taking away of sinne no reconciliation Redemption or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them which is sure in their in-comming and within them and so hath denyed the truth of these Scriptures Joh. 14 5 9 10 11. 2 Cor. 5.10.14.19 Prov. 9.2.6 Mat. 22.1.14 3. Hee hath also denyed the will of the Father that all should honour the Sonne as they honour the Father John 5.23 for he denyeth the Lord Jesus Christ the glory of all the mercies light meanes and spirituall motions he by the vertue of his blood and Sacrifice offered to God hath procured for and extendeth to the Sonnes of men to call invite and move them to repentance and turning in to God for he saith plainly neither is his blood any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled upon our consciences by the power of the Spirit And so he hath denyed the truth of that affirmed in John 1.4 11. Psalme 75 3. Col. 1.17 Rom. 2.4 Acts 14.17 and 17 26.31 4. Hee hath also denyed the mediation of Christ between God and men by vertue of his blood and Sacrifice offered to God 1 Tim. 2.5 Isay 53.12 yea and also his speciall Advocation and intercession by vertue of his precious blood and Sacrifice with God for Beleevers 1 John 2.1 Heb. 7 25. In that he saith his blood is no other way to us neither doth it any other way speak good for us before God but as it is sprinckled upon our consciences now in sprinckling on the conscience it speaketh peace and good to us and purgeth within And if it had not spoke good for us and Christ by it had done nothing with God for us what is that which brought it to us or is he of their mind that thinkes their was no dying of Christ for us but his dying in us I hope he is farre from that but I fort eare though here is just cause to say further only he hath denyed one part of that mediation mentioned Heb. 9 15. Thus hath he altogether denyed and raced the Gospell as it is set forth to be preached to unbeleevers as a truth that they might beleeve and in beleeving might receive and for not believing be under sinne for he hath affirmed their is no Redemption no Reconciliation no Atonemen and so no sinne taken out of the way no pardon no life obtained wrought or made with God by Christ or received into the hands of Christ for men to dispence to such as beleeve that it might be preached to them in his name that they might beleeve as Paul did to such as yet beleeved not Acts 13.36 37 38. but this mans sayings give out that of all this there is nothing done with God for any by Christ his Dying Resurrection Ascension offering Sacrifice and mediation by vertue of all with God nothing hath his blood done for any till by spirit it be sprinckled on their conscience nor doth it any thing with God for any by his presentment of it to God nor any other way but by sprinckling upon the conscience and sure that is not till they be made Beleevers so as they come to the blood of sprinckling so that till men be Beleevers and first washed by his blood there is by Mr. Garners doctrine nothing done for them by Christ of any worth to be told them to bring them
saith It is for men John 1.4 5.9 The world 1 John 2.2 All Nations to the ends of the Earth Act. 13.47 But speaking of the same received and enjoyed he saith it is in beleevers that are borne of God John 1.12 13. and 3 3.5-16 a people chosen out of the world and not of it John 15.19 17.14 redeemed unto God out of every kindered tongue and people and Nation Rev. 5.9 yea he contradicteth the very testimony of the Holy Ghost that saith of the life of Christ Iohn 1.4 5. It is the light of men and the light shineth in the darknesse and the darknesse comprehendeth it not But this man saith he is a light of or to none but those in whom he revealeth himselfe and draweth their hearts to beleeve on him and so also denyeth the doctrine of Jesus Christ Iohn 3.19 that saith This is the condemnation that light is come into the world and men love darknesse c. and hate the light which this man denyes saying that Christ is no such light to any that they may take offence at it or so as they may for that be condemned for if he extend any light they beleeve c. surely our Saviour said well Mat 6.23 If the light that is in a man be darknesse how great is that darknesse And so if Mr. Garners grand opinion and most esteemed truth and Mystery that must season all the rest be filled with so much darknesse no marvell his whole Treatise be full of darknesse To conclude his mysteries with his affirmation concerning Jesus Christ being a light to the Gentils c. That mystery was not in being till Christs manifestation and suffering in the flesh page 115. and 123. and 131. I confesse this is my sterially exprest and had need to have been better explicated that it might be acknowledged true for certain the word the Sonne of God that is the Christ in whom is all the mystery of God and the life in him that is the light of men was verily in being before he tooke flesh John 1.2 3 4.14 1 Iohn 1.1 2. yea and the calling of the Gentils was fully in the Scriptures of the Prophets though the flesh of Christ and his actuall and personall death resurrection and Sacrifice was not so in being till acted and then the mystery concerning Gentils cōversion not made known in his dying but by his Spirit after his resurrection and ascension Acts 2. and 9. and 10. and 11 Col. 3.5 So that in all this view of his expressed Mysteries one may clearly see that 1. he hath only pretended to and boasted of but not unvailed any mystery 2. He was out of his place and out of the way of Christ and those taught of him to pretend and assay to talke of the high and deep mysteries when he is discoursing of the beginning of the Gospell of Christ the foundation of repentance to draw in unbeleevers to beleeve and help forward the weakest Christ and his did not so Iohn 16.12 1 Cor. 3.1 2. 2 Cor. 3.12 and 4.2 Heb. 5 12. 3. He tooke a wrong course to discover mysteries in that he strove to find them in and fetch them out of such words as All men All nations the world the whole world It had been more seemly to have done it in and out of the names and titles of Christ and his members as Jesus Christ our Lord the Sonne of God the Saviour of the world Emanuel the seed c. though indeed the mysteries are unvailed in full sayings of the Gospell 4. He wrongs the sayings of the Gospell in pretending as if the sayings therein about the foundation and things absolutely needfull to salvation were darke and full of mysterious equivocation as his own sayings are that so he might have his fancies admired and received for truth as is shewn in this reply 5. In all his acknowledgements of truth he hath come short of those that have gon before him if not of those he opposeth let their writings testifie 6. In all his pretence of unvailing Mysteries he hath missed the very mentioning of them as Scripture doth which are plainly unvailed set forth therein yet in such words of wisdome and truth without any equivocation as by reason of the vaile over the heart till it turne to the Lord none clearly see prize or understand without some spirituall illumination and opperation of the Holy Ghost that turneth the heart to the Lord and giveth both the eye to see and some experimentall tast thereof 2 Cor. 3 17 18. As 1. The freenesse riches and glorious love of God in the gift of his Sonne and the reconciliation wrought and hope laid up in him this shining through the death of Christ upon the heart of a man so as when a man is found in his filth and enmity and sees nothing in himselfe to difference him from others or encourage him to looke to God yet such the power of his death when this love is commended through it and the power of the love through it commended as it puls a man from out of himselfe dependances and delights and from the worlds state way and fellowship and reconcileth him to God enabling him to beleeve on Christ renewing the heart c. Rom. 5.5 8.10.11 Tit. 3.4 5 6 7. 2. The speciall interests priviledges and gifts confirmed on these that are so brought in to beleeve even all the priviledges of the new Testament even the holy Spirit to mind them of Christ and teach them the things of him and write his mind in their heart to lead them indue them with gifts make them usefull c. Iohn 1.12 13. and 14.16 17 26. and 16.13 14 15. 1 Cor. 2.9 10.11 Heb. 9.14 15. 3. The intercourses of love the streams and springs the secret hints of light whispers the cōmunications receits between Jesus Christ the heart of the Church or souls of unfained Beleevers Cant. 1. and 2. and 3. and 4. c. In all which is some experimentall knowledge of that great mystery God manifested in the flesh c. These are mysteries plainly declared and evidenced in words of truth and wisdome that are a light yet rightly known discerned and prized of none without the spirituall teaching of the Holy Ghost 1 Cor. 2.8.15 7. He hath come short of expressing those mysteries or that mystery he hath most busied himselfe to unvail which also though with brevity is more plainly and fully exprest in the Treatise that is by him opposed as may be there seene in chap 14. page 78.81 82 83 84. And Oh that he rightly knew this mystery as it is unvailed That the Gentils should be fellow-heires and of the same body and partakers of his promise in Christ by the Gospell Ephes 3.6 By circumcission and being endeered too and made one with the Jewes by Mosaicall observances It was not doubted by any of the Beleeving Jewes in the primitive times But without this and only by the
Death in dying to Dye in the very day he should eat thereof given to this man was given to all men in this man And this publique man eating of the fruit of the forbidden tree he sinned and so lost the Image of God out of his heart and fell under the guilt and power of sin and so under the power of the Law and of death c. And what he did all men did in him so as in him all men sinned and fell Rom. 5.12 And the Almighty convicting him of sin convicted all men of sin so that by this one offence or the offence of this one unto all men to condemnation that is on all men in a publique man yet not at the first on them as individuals and particulars yet so as all the individuals when ever they come forth by propogation from him as they are of him in that Nature they partake of and are under the guilt and partake of the same misery in bondage to law sin and death Rom. 5.19 Ephes 2.1 2 3. So that by reason of the sentence gone forth from the Almighty Genes 2.17 more unalterable then that of the Medes and Persians Hest 3 8 Truth and Justice required a present imposing of the execution of that Death and curse which is the first Death according to the just judgement of God without a mediator and that all men must have perished in if God had not found out a remedie for without sheading blood no Remission Heb. 9.22 But now this I beleeve that as God in his purpose of making man did see that man would fall So in his purpose and Councell he provided the remedy in his Son before the world was 1 Pet. 1.20 And presently upon the fall in the very same moment this businesse was done and acted in respect of agreement conceipt Tender and acceptation betweene God and Christ the Sonne of God to take into union of Person the nature of man to be made flesh under the Law and beare the imputation of sin and so to dye and rise and offer sacrifice for man which God accepted and so filled him in the nature of man with all fulnesse of grace and truth so that here is a propitiation life from the dead and a new creation in And a new heaven and earth for this second Man And spirit to quicken c. Psal 40. Heb. 10.5.10 So that here are two men two Adams the first the last 1 Cor. 15.45 c. So that the vertue of the Death Resurrection and Sacrifice of Christ was from the beginning so as thereby men were either saved or left to the judgement of Christ Though the fruitfulnesse thereof was neither so apparant nor abundant till it was really acted in our nature by Christ John 1 1-17 John 1.1 2. so that there is no Divinity in this Argument of Mr. W. That because many were damned before Christ actually Dyed therefore Christ dyed not for them page 4.36 37. page 11. l. 4. hee might as well have said mâ—ny were saved before Christ actually dyed therefore he dyed not for them But passing such Arguments as of no force to enlightened beleevers Scripture sheweth us two things wrought by God in the gift of his Son and obtained of God and effected by Christ by vertue of his Death Resurrection and offering himselfe a Sacrifice to God and receit of Spirit in the man viz. 1. A supportation of the old or first creation for a time Psal 75.3 Col. 1.17 Heb. 1.3 In which there is both time and space given that men might repent and come in to their Lord 2 Pet. 3 9. Rev. 3.21 And also meanes and some motion of Spirit to sead and move to repentance and seeking the Lord Rom 2 4. Act. 14 17. 17 26 27. Gen. 6.3 Psal 68.18 And 2. A new creation in which is pardon Peace justification life from the dead or eternall life and inheritance Revel 21.5 which all that by grace are brought into union with Christ partaking of 2 Cor 5 17. Here in this life in spirit in a first fruits Rom. 8 10.23 In the Resurrection in fulnesse both in soule and body Phil. 3.21 1 John 3.2 Now in these two men the first and the last man all men are considerable The first a naturall man The second a spirituall In the first difference of sexe and degree In the second not so The first fallen The second having undertaken hath restored that fallen nature And thereby preserveth the first with that creation for a time so as generations come forth from him the distinctions of sexe and degrees remaining preserved and ordered by him for the time and hath also a new creation for all that come forth of the first Adam and by the means he useth come in to him But as none come in to the second Adam that came not forth of the first so none come forth of the first Adam whose nature the second hath not taken for whom he hath done nothing by which they might partake of him and for refusall thereof be justly judged by him but these two Adams are not both naturall to have their severall posterities by generation The second is a spirituall man and his seed is of such as come in to him by regeneration It was therefore something unsavoury and of no force to prove any thing so to exptesse his comparison and the opposition of the two Adams with their severall posterities and then mention the supposition of a third page 68. line 17 18. unlesse Mr. W. could shew a posterity comming forth of the loynes of the Man Christ or a Generation comming in to him who never came forth of the first Adam and so were first of his posterity But to the businesse as I am helped to understand but by Scripture and also by reason subdued to beleeve God in his owne sayings If Jesus Christ in the beginning did by his consent and agreement with God his Father become the second Man the last publique Man and so under-tooke for the first man the first publique man who was all men Then he under-tooke for all men Rom. 5.12.14 1 Cor. 15.22.45 46 47. If he tooke the nature of the first Adam that was all men and not only a part of that nature or some part of the nature of Adam but the whole nature of whole Adam then he took the nature of all men Luke 3.23.38 Act. 17.26 If Jesus Christ became under the Law and stood in the stead and bare the sins of the first Adam and dyed for his sins in whom all sinned and fell under Law and whose sin was the sin of all men Then surely hee was made under the Law for and stood in the stead and bare the sins and dyed for the sins of all men Though the gift in and by Christ exceed the offence Rom. 8.3 Gal. 3.3.4 Rom. 5. And if Jesus Christ took not on him the difference of sexes and degrees or any of the excellencies or furniture
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.
the Spirit of Christ maketh free And for this by such as strike against the end of the law I am reproached for an Antinomian Rom. 7. 8 1 2.4 4. That such as are by grace thus led to live and walke in and by the Spirit of Christ and so in Christ as they have received him do enjoy fellowship with the Father and the Son and there-through receive insupernaturall and spirituall shines and infusions of divine love and therein dispensation of spirit and spirituall visits in discovery of Mysteries hints motions and operations which effect springs Ascending to God and streaming towards brethren all in with and according to the word of grace Ioh. 14.26 15.26 16 12-15 1 Ioh 1.3 4. c. do shew And for this by those that are strangers to supernaturall and spirituall teachings I must be defamed as an Enthusiast though in comming to triall the defamers will not stand to the plaine sayings of Scripture and would drive from resting on the Word and Spirit both in one A ready way to take all from humane Testimonies These are the opinions cryed out against which I have nor set downe to gaine approbation from any unbeleever But only to prevent such as are taught of God from harming themselves by receiving rumours and from such I shall gladly receive farther information Knowing amongst us the difference will be or is very little in the three latter And I hope God will in due season bring us to agreement in the first in the meane time let us keepe the unity of the spirit in the bond of peace as prayeth the unworthiest amongst them Tho. Moore FINIS Errata IN Epistle page 2. line 3. for rough reade through in Treatise p. 1. l. 9 for by himself r. by him in himself l. 14 for exceeding r. exceedingly p. 2. l. 4. blot out first p. 5. l. 6. for thee r. be p. 7. l. 28. for our r. one p. 8. l. 1. for impart r. import l. 4. for exeptation r. acceptation l. 5. for or r. are disobedient p. 10. l. 6 for 209. r. 109. l. 25. for Jewes r Jawes p. 11. l. 15. for 1 Pet. 3 4. r. 2 3 4. l. 24. for 6.8.10 r. 5. 8. 10. l 27. for Assurement r. Allurement l. 28 for apeareth r. operateth l. 37. for 8. 10. r. 2.10 p. 13 l. 18. for 4 r. 40. l 23. for or r. on l. 35. for or a. p. 16. l. â— for propitiation r. proposition l 27. for refused r. refuted l. 34 for wrothe r wrought p. 19 l. 10. for laguage r. linguist l. 14. for redemo r. redimo p. 23. l. 33. for 29 r. 26 p. 24. l. 13. for 16 r. 18. l 16. for intent r. extent l. 34. for memoriall r. removeall p. 17. l. â— to mankind adde to l 12. for spirit r. Priest p. 26. l. 32. for offered r. after p. 27. l. 6. for that r. them l. 19. for thirdly r. thereby l. 20 for As r. 4. p. 21 l 8 r. Heb. 1. 3. l. 12. for Good r. God l. 33. for Rom. 25. r. 9.25 p 31. l. 7. for refused r. refuted l. 15. for or r. for p. 32. l. 20 for beere r. so l. 29 for 33. r. 133. p. 24. l. 9. for by r. be l. 15 for especially r. expresly l. 17. for 20. r. 12. p. 25 l. 14. r. for heare r. heave p. 29. l. 30. for if r. it p. 31. l. 28. for chaâ—ged r slandered p. 30. l. 8. for sancy r fancy l. 23. for men r. me p. 33 l. 34 for largest r. largenesse p. 35. l. 4 for indifferently r. indefinitly l. 22. for romist r. remist l. 23. for one r. on p 38. l. 20. for where two r. were to p. 39. l. 36. for righteousnesse r. raigning p. 44. l. 28. for intdened r. extended p. 46 l. 10. for them r. him l. 11. for them r. him l. 33. for beleive r beseeme p. 48. l. 2. for have r. leave p. 49 l. 12. for his r. 18. p. 50. l. 28. for universalltyes r. universalities p. 51 l. 10. for word r. world l. 27. for indivinity r. indifinitly p. 52 l. 8. for of r. if l. 20 for him r. sinne p. 53 l. 18. for Ayre r. fire p. 57. l. 32. for Joh. 2. r. Joh. â— p. 58. l. 18. for not r. But. l. 20. for formes r. former p. 59. l. 29. for Iudge r. Jude p. 60. l. 28. for words r. those words l. 29. for make r. to make l. 30 blot out to p. 62. l. 27. for 109. r. 106. p. 63. l. 14 for 23. r. 13. p. 69 l. 5. for 2 Tim. r. 1 Tim. p. 71. l. 35. for fold r. hold p. 73. l. 21. for Act. 17.2 r. 17.25 for 35. r. 75. l. 32. for 126. r. 136 p. 74 l. 16. for seasable r. sensible l. 28. for Ioh. 6.5 r. 6.5 1. l. 33. for honour r. owners p. 75. l. 31. for 2 Cor. 14. r. 2 Cor. 5.14 p 76. l. 9. for 1 Joh. r. Ioh. 6. p. 81. l. 13. for 14 15 r. 44 45. l 27 for every r. ever p. 84. l. 3. for 18 r. 28. p. 85. l. 23. for and r. not p. 86. l. 1. for denying r. dying p. 90. l. 28. for concepiton r. conception p 95. l. 7. for viz. r. ☞ p. 96. l. 20 for satify r. satisfied p. 97 l. 12. for continuace r. continuance p. 98. l. 7. for propiated r. propitiated p. 99. l. 24. to in respect adde of the flesh p. 101. l. 1. r. saving love l. 6. for for r. so p. 102. l. 1. for another r such a. l. 7. adde he p. 104. l. 2. for insury r. injury l. 29. for 14. r. 1. 4 p. 105. l. 11. to way adde of use p. 106. l. 30. for suppose r. purpose l. 32. before all r. and p. 107. l. 2. for 12. 13. r. 1. 2. p. 110. l. 7. for gall r. gen l. 35 for come r. came p. 117. l 4. for Joh. 4. r. 1 John 4. l. 13. for Judge r. Jude p. 118. l. 14. for beginning r. bringing l. 35. for through r. though p. 119. for denying r. dying p. 12 3. l. 30. for indeared r. undered l. 36. for belonging r. belong p. 129. l. 22 for Ioh. 2 r 1 Ioh. 3 p 131 l. 24 for conceit r consent p 132 l 1. for Ioh. 1 r 1 Iohn 1 l 4 for 36 r line 36 l 20 for partaking r partake p 133 l 9 for But r Both l 35 for roofe r root p 134 l 16 for perish r persist l 25 for perish r persist l 35 for stilnesse r skillesse p 135 l 12 for effected r effecteth l 32 for it r it is p 136 l 14 adde the. p 137. l 18 for Garner r W l 25 for persit r persist p 139 l 5 for Text r Treat l 6 for speciall r spirituall l 16 for have r leave l 35 for life r lesse p 140 l 28 and 29 for preservation r preserver l. 34 for or r for p 141. l 5 blot out be p 14â— l. 4 for for r so p 143 l 29 for Prov. 12. r Prov. 1. p 144 l 26 for bold r told p. 145 l 35 for denyes r deny p. 146 l 13 for withstand r withdraw l 28 for 169 r 69 p 148 l 13. for first r sixt p 149 l 18 adde Answer not in the l 35 for now r new p 150 l 23 unto a figure adde the whole p 151 l 3 for words r works l 17 to her adde during her l 29 for loave r leave l 34 for where r were p 152 l 3 for they r the p 154 l 33 for unlearned r unlettered p 155 l 6 blot out the last as l 10 for arrigoricall r Allegoricall l 31 for 2 Cor. 14 r. 2 Cor. 5 14 p 156 l 5 for inferre r insert l 19 for manifestation r manifestarian l 25 for 4 r. 14 For Mr. Knowles it was in my Copy according as to his Epistle Knollis
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