Scripture where it is said of any part of the world or any sort of men in the world Christ did not dye for them or that he dyed not for All that he is not the Saviour of the world not the propitiation for the sins of the whole world then he may to some other sayings put in his but or only Besides it s shewn in the Treatise as much restraint in some applicatory saying about Creation Fall Death Resurrection Judgement and that some for whom Christ dyed perish And this for answer to page 14. 5. I have his puting that for Scripture which is none as that God hated Esaue before he was borne and such stuffe as answered enough as also his intimate farthering a falsehood upon the Apostle who never said all Christ dyed for are justified by his blood or have their sinne forgiven and shall be eternally saved I well perceive where the Scripture untranslated how some would misreport them to serve their owne turnes with but read the Treatise and there is answer unâ—â—moved by Mr W. 6. He wrongs me in saying that I grant that the word world may some times be taken for the better part of them namely the Elect. But my Treatise saith otherwise That by the world in Joh. 17. is meant all the uncalled whatsoever they are in Gods decree of which they called are not and for which world clearly distinct from all the called that believe Christ prayed for a blessing on the ministration of the called that the uncalled the world distinct might beleeve vers 21.23 from which Mr. W. flyes when he comes at it as fearing it would confute his confutation As for all that followes it is so far from answering any thing that the Treatise remains still answer enough Besides I go by plain sayings of Scripture and not by Sillogismes in my Answer to the Objections and his sillogisme is slenderly proved All those and only those who are elected are likewise redeemed called justified glorified This his proposition Now I may make the Assumption not in two divers termes and so forcelesse as he did But in one viz. But Mr. T. W. is not glorified let himselfe make the conclusion and prove it But his main strength for confutation is in his Title and Epistle wherein he sides with and humours the prophane and scoffing company in using the language many do when they are powring in strong drinke and powring out oathes with Jeering and reproches But what he means by lay-preachers I am left to guesse I know the Scriptures distinguish between Governours and people as I hope he will not call the Governours our King Parliament and Magistrates Lay or of the people but Magistrates so I hope he will acknowledge himselfe a subject one of the people True before Christ came in the flesh there was a distinction betweene Priests and Levites and the rest of the people of Israel but now since Christ hath carried our nature to the right hand of God he is the high Priest and all that unfainedly believe are the spirituall Priests 1 Pet. 2 5-9 and the distinction is between the Church that is Gods inheritance and the world out of which they are called and chosen And this Church is the pillar of truth the light of the world and hath its authority for preaching each according to the faith and gifts given from Christ and not from men Rom. 12.3 1 Cor. 12.3 11. Eph. 4 7 12. 1 Pet. 4.11 Though liberty of doing this in publique places is from the Governours And that in the Church it selfe is a Distinction between Officers called Bishops or Elders and Deacons and the rest of the brethren And he that usurpe an Office without a Church call let him bear his reproof True when the Bishop of Rome began to usurp authority over Princes Then hee and his Ministers were called spirituall and the Clergie as if they were the Church and the Magistrates and people together as their inferiours called the Lavty But I find not that language in the Apostles writing And I hope because of the Covenant it is not the meaning of Mr. T. W. But only hee meanes men that are not in his order and so called as himselfe and then he begins wrong for without disparagement to him or them be it said the opinion he maintaines is that which such teach And the objections I answered I had them all in writing froÌ„ a Gentleman that very like sometimes hath been a Black-smith the calling the Distinctions proves and faulting them I had first from an Officer sometime a Shoo-maker and the opposition from some other Gentlemen of other callings And I hope Mr. Garner will not be ashamed to say he was an Apothecary nor I am perswaded will be glory in having Mr. T. W. of his side As for his charging them with wandering I have known some of his Order for calling have so done from place to place to get their living which I thinke he approves not but going where ones calling and Gods providence leads is not wandring though it were from Northamptonshire to great Yarmouth and from thence thither againe I wish he may requite none evill for good As for Tho. Moore He beleeves the Doctrine of the Gospel in the plain sayings thereof true and good and will acknowledge any swarving of his there from to be his errour when by those sayings it is shewne him But carnall reasonings or Philosophy he will not yeeld to to wave those sayings by As for his being a Weaver some twenty yeares since he hath no cause to be ashamed of it unlesse for his entering it contrary to the counsell of his deceased father and without consent of his then living friends and some correction from God on his body till by providence he was drawne from it nor hath he any cause to glory for having the same authority for school-teaching at that time that Mr W. had for preaching As for Wells it is a Coast Towne nighet Yarmouth and further from Northâ—hampton Shire then Vpwell o◠〈◊〉 in which he lived But this but a little mistake for 〈◊〉 that takes greater things on trust and will undertake to describâ— and censure those whom hee never knew nor correct his mistakes when by reading he might have had some knowledge to have set downe opinions righter As for that he saith T. M. hath of late taken on him the office of Teaching if hee had said neere twenty yeares ago hee received authority for Schoole-teaching hee had kept within some bounds of truth but for teaching or preaching Gospell I know not what hee meanes by Office for Apostles Prophets Evangelists Pastors Teachers were all Teachers and Preachers of the Gospell the words of prophecie exhortation wisdome knowledge faith c. are all for teaching Gospell the manifestation of the Spirit is given to every beleever to profit withall And teaching and preaching of Gospell and that to conversion or edifying soules hath been by reasoning or conference Joh. 4. Act.
hand of Godalive for evermore by vertue of his Sacrifice mediating for men with God his father so removing and taking away from before his face that ignorance unbeleife and rebellion of men that might justly procure the with holding all streames of mercy from them and the present giving them up to a reprobate scence and to Satan and so destroying them with his sorest judgements that still through Christ they are preserved alive patience mercies meanes and some light and motions of spirit are extended to lead them to repentance Rom. 3.10.22 and 2.4 Col. 1.18 20. Psal 75.3 And to those that through his grace are brought in by repentance and faith to Christ to take of their following evills to cleanse and purifie them to conformity with himselfe and to bring them to his inheritance 1 Iohn 1.7 Eph. 5.25 26 27. Heb. 9.14.15 but to proceed a little further and consider something in this businesse shadowed or typed in the Iewish high Priest and in a sort Priests and Levites also who was to beare the names and also the judgement of the Children of Israel upon his heart Exod. 28.29 30. To beare the iniquity of the Congregation to make an attonement for them before the Lord Yea the offerings fore offered were given them to eate before the Lord Levit. 10.17 Yea to beare the iniquity of the Sanctuary and to keep the charge of the Lord Numb 18.1.4 And to doe the service of the Tabernacle and so not the Children of Jsrael But they to beare the iniquity of the Children of Jsrael Numb 18.22 23. Now what bearing this was is to be considered Was it that the high Priest and Priests should have the sinnes of the people imputed to them and that they should be counted sinners for or in stead of the people and suffer the punishment the people should have suffered that so the people might have an escape I beleeve no such matter and yet it was thus with Jesus Christ when he was made flesh for us But sure there is another understanding of their bearing the peoples iniquity and judgement and yet nothing is therein shadowed but what in the truth of it is found in Jesus Christ our great high Priest also if translators of as great skill in the Hebrew as Mr Garner in the Greeke may be trusted they say the word to beare Lev. 10.17 is to beare or take away and that the Greek translateth it that yee should take away but whether they be credited or not doe not the word themselves give forth such a sense Num. 18.22.23 Neither must the children of Israel henceforth come nigh the Tabernacle of the congregation lest they beare sinne and dye but the Levits shall doe the service of the Tabernacle of the congregation and they shall beare their inquity It shall be a staiute for ever Now I pray what bearing of iniquity was this but a taking away of their iniquity by ministring about and ordering the holy things burning incense offering the Sacrifices c. which the people were not betrusted to doe that they might have Gods Ordinances and presence therein and mercies c. continued to them And how should the high Priest upon his heart beare the judgement of the children of Israel before the Lord continually Exod. 28.30 but in tender compassion and love to them and care for them so to minister in their behalfe c. And now is not the truth of all this found in our Lord Jesus Christ the great high Priest is not he the minister of the Sanctuary or holy things and of the true Tabernacle c. Heb. 8.2 the perfumer of his peoples prayers services Are any left to approach to God or do any thing in their own strength or name Is not all that is born of the flesh flesh John 3.6 shall not all flesh wither Isay 40.7.8 And is not Jesus Christ our high Priest full of love compassion and faithfulnesse Heb. 3.2 and 4.15 and 5.25 and is not he the Mediator between God and man 1 Tim. 2.5 and the advocate of beleevers 1 John 1.1 and is he not able to save them to the utmost that come to God by him or as in this Heb. 9.28 that looke waite for or expect him seeing he ever liveth to make intercession for them Now the Apostle treating of the high Priest-hood of Christ and mentioning types in this chapter and shewing the truth of all to be in Christ where shall we find the truth of these things typed that have been mentioned about the Scape-Goat the Priest bearing or taking away the sinnes and judgements of the people in those respects fore-mentioned if not in the 26 this 28. verses and so I charge not M. Garners sense here with falsehood but imperfection I fault him not for saying the death of Christ and his offering as it is for propitiation and ransome is heerment but for his putting in only and so limmiting it to that only where as it appeares plainly by the whole chapter here is more ment But now I will veiw his second affirmation It is not in such generall words as the world all men c. for which veiw the words againe Heb. 9.28 So Christ was once offered to beare the sinnes of many and unto them that look for him shall he appeare the second time without sinne unto salvation mind it saith he and so I pray let us it is not said he was once offered to beare the sinnes of many and he shall appear the second time to them or to those many without sinne unto salvation But unto them that looke and waite for him as a speciall culled out of the generall and is not many here then as generall a word as the world of mankind or all men Let us a little mind the word many as it is here used and see Enough is shewed in the opposed Treatise chapter 3. page 22. chapter 8. page 48. and chapter 14. page 76 if compared together that is not at all answered by him And though the word many in divers places have a twofold sense one larger and another more speciall and in such places I did not parralell it with such generall words as all men every man when spoken in the largest sense yet in some sort and respect I did and do Rom. 5.15 through the offence of one many be dead and verse 19. By one mans disobedience many were made sinners And is not many here all and every man that had being by propogation from Adam Psal 29.3 The voice of the Lord upon many waters are not the waters peoples multitudes Nations and tongues Rev. 17,15 now doth not his Kingdome rule over all Psal 103.19 and 66 7. and 119.89.91 and is not many here as generall a word as the world or all men Micah 4.3 He shall judge among many people surely whatever be in the first fruits when this is compleatly fulfilled It will as large as that in Mat. 25.32 c. and is
that record as to a light shining in a darke place for the word or record is a light till the day dawn and the day star arise in his heart 2 Pet. 1.19 John 8.30 31 36. But he that beleeveth on the Sonne of God that through the grace seen and beleeved in the record is overcome to beleeve or depend on him for eternall life as Rom. 5.8 10. Acts 18.27 he hath the witnesse in himselfe as John 3.33 Psal 36.7 8. Rom. 14.22 23 24 25. and 5.1 Again mind that he saith not he that beleeveth not on the Sonne of God hath made him a lyer for if a man beleeve God his saying or the record God hath given of his Sonne though he yet want light and power for a through and unfeined dependance on him for eternall life yet if he take heed to this testimony or word and record as to a light shining in a dark place till the day dawn and the day-starre arise in his heart God wil not charge him w th this great sin of making God a lyer But he doth well and shall in due season experiment that light and power that will inable him to depend on Christ and build on him Isay 40.31 and 49.23 and 50.10 But he saith He that beleeveth not God and beleeveth not his record hath made him a lyer And why is he charged with so great a sinne is it because there was no truth of good in the record for him nothing in Christ for him farre be it no it is because he beleeves not the record God gave of his Sonne as 2 Thes 2.10 11 12. verse 11. and this is the record that God hath given of his Sonne that God hath given to us eternall life is not here the gift and this life is in his Sonne is not here he in whom it is and where God hath given it and put it for us that wee might have it so that here is the gift distinctly and is not the receit as distinct in verse 12. He that hath the Sonne hath life and he that hath not the Sonne hath not life Lo is not here the distinction again between beleevers and unbeleevers is not the having the Sonne the beleeving on the Sonne John 1.12 and have not such beleevers the witnesse within them and eternall life John 3.18 33 36. and is not the not having the Sonne the not beleeving on him John 1.11 12. and are not such destitute of eternall life and that not because it is not in Christ for them but because they beleeve not on him John 3.18 19 36. And he that beleeveth not to day and so yet hath not the Sonne may he not beleeve to morrow and so have both the Sonne and life in him and how if it were not before in him 1 Tim. 1.15 16. 2 Tim. 2.25 26. 1 Pet 2.12 so that the distinction is here clearly held forth and that life is larger in Christ then in the receit and Mr. Garners hovering about as a fraid to looke in the text affirming some part of the truth which wee deny not that he might deny some part that wee confesse hath hurt us nothing Lastly whereas he feares my thoughts of strengthening the distinction by saying there is justification in Christ for all persons to this I answer I know not where I said so nor I suppose doth he for I beleeve spirits to be persons and I doe not beleeve Justification to be in Christ for the fallen Angels not for all nor for some of all sortes nor for any one of them and likewise though I said and writ for men yea for all men while they are no worse then men yet I have explicated the same and affirmed that though life be in Christ for all yet some have so rejected him while he was striving with them to have brought them to life that for their opposition and rejecting of the truth and grace of God that he hath given them up to Satan and they are become of the serpentine seed and so the dore of life is shut against them and though this life be still in Christ for all men yet not now for them who though still called men yet are and are called also somthing worse then men reprobates sonnes of Beliall c. yet they are persons still as I have shewn in the opposed Treatise chapter 11. page 56 62. It is not uprightly or fairely done to alter and change mens termes and phrases when he is dealing with them But let the termes be as they are for all mankind and I will mind what he saith page 23. He desires to consider that these words In Christ when they are spoken of or applyed unto redemption Justification Salvation and the like they doe properly signifie by or through Christ and holds forth unto us a reall glorious and sure enjoyment which those have of redemption Justification and salvation in Christ of whom the things are spoken To this I answer that if I had not met with subtilty and fraud in his positions and termes before I should marvell much at this Why he puts down his businesse thus That these words in Christ when spoke of or applyed unto redemption c. will he grant it concernes all men when that preparation in him is avouched as ready for them that yet have it not and they called to it though some refuse as Prov. 9 1 5. Mat. 22.2.14 Rom. 5.18 and divers more places then he must unsay the drift of his whole Book if he grant not this he goeth wrong for his proofes and speaketh fraudelently 2 Why puts he it down these words in Christ and not the atonement and reconciliation made by Christ and life and Justification in Christ seeing our discourse is about the person of Christ and what he hath done and what is in him for men and so that there is life and justification in him for men whether men have it or not and before any doe receive it Iohn 1 4 5 7 9 12 17. Rom. 5.6 11 12.6.8 1 Joh. 5.11 12 and many more places If he yeild this he unsaies the whole scope of his Book If not he speakes subtilly and his proofes are yet to seek 3. Why doth he only mentioned these words In Christ when in the text last named the words were in his Sonne and so not limmitting to particular words but minding the person of Christ and so in Christ in Iesus Christ in his Sonne in him in whom c. are all one which by his own practice is granted therefore let not his Reader be dazled with his singling out words Why doth he say the words in Christ so applyed doe properly signify by and through Christ If he meane it of the work which he only in himselfe in his own personall body and by himselfe did accomplish and compleat with God for men and of that fulnesse of power authority and grace he hath received in our nature in his own person that he may govern and
God and his making preserving shewing favour too and judging of them by Christ And so nations as wel as world when so spoken of in indefinite affirmations admits no exception of any but God in Christ as Act. 17 24.26 21. Psalm 86 9. Where of all nations that God hath made it is affirmed that they shal come and worship before him And is not that by vertue of the ransome Christ hath given for them as Esay 45.23 Phil. 2.7.11 which explicates Joh. 12.32 And there is a reason fit for faith and better then All Mr. Garners contradicting reasons of unbeliefe Psal 86.10 For Thou art great and dost wondrous things Thou art God alone These and all such like places are so to be understood But now if the word World be spoken of by God with reference to some times as the world that then was and perished by water the world that now is and is reserved unto Aire The world to come we understand it accordingly yet as generally and largely as the words so spoken will beare sutable to God And so when nations are spoken of narratively in respect of some things past or prophetically in respect of some things to be after done and yet in time also we understand it accordingly yet in the largest sense the words so spoken will beare But now when God speaketh of All men All nations or the world concerning the Babylonian Persian Grecian or Roman Monarcks we have no ground not reason to understand it so largely as when hee speakes of Christ much lesse when vaine men or weake men speake of all men or the world yea even Gods Commands to his servants to preach the Gospell to every creature and in All the world wee understand not in so large a sense as when God speakes of the person of Christ his Sonne and his workes by him but then by All men every man The world we understand All where they come one or other of his servants from age to age And this is an usuall thing in Scripture and among men To call a part by the name of the whole as the Church in such a house was but a part of the Church in Rome Rom. 16. And that Church but a part of the whole Church which is but one and the calling a part by the name of the whole doth not deny the being of the whole to Annihilate the residue and limit all to that part But the being of the whole gives ground of truth for so calling the part by such a name And so that Christ dyed for All. A good ground for his Servants to preach Gospel too pray for all where they come But their so preaching and praying is no limitation of the death of Christ to have been for no more then they so preach to and pray for And so that God made all men righteous that all sinned that Christ dyed and gave himselfe a ransome for All that all must dye rise and come to Judgement is a good ground to say to any sort of people God so made you yee have sinned Christ hath dyed for you c. or for any to say God made uâ— c. But against the limiting these things to such applicatory speeches as is shewed full enough in the opposed Treatise in the 5 and 11. and 12. and 13. Chapters at large which remaines unshaken yet and may serve as to shew the vanity of Mr. Garners bringing in the divers acceptations of the words Every or All pag 41 And the World pages 62 63 64 65 66. And the whole World pages 95 96. so far from the businesse to give a right understanding and fitted to blind the eyes of the Reader and to make him beleeve he seeth that which he seeth not And this already writ with that in the fore-mentioned chapters of the other Treatise may serve both to answer all his book and to shew what that sense is which he calls our corrupt sense namely that it is no other but the plaine sayings of the Holy Ghost in and about the foundation and beginning of the Gospell of Christ understood and beleeved in their owne expressions and according as the Holy Ghost expounds them and wils us to understand them as the words not of men but of God and as spoken by God of his Sonne Christ and his great workes by him and so we understand and beleeve as it is written 1 Joh. 4.14 We have seene and doe testifie that the Father sent his Sonne the Saviour of the world And that Jesus that was born of the Virgin Mary and suffered under Pontius Pilate Mat 1. Joh. 18. Mat. 16 16. Is Christ the Son of the living God Joh. 4.42 The Christ the Saviour of the world And that Joh. 3.17 God sent not his Sonne into the world to condemne the world but that the world through him might be saved And that to this end 2 Cor. 5.15 He dyed for all And Heb. 2 9. By the grace of God tasted death for every man yea so died for all that all died 2 Cor. 5 14. And that he rose from the dead the third day 1 Cor. 15.4 and gave himselfe a ransome to God for all men 1 Tim. 2 6 And is the propitiation for the sins of the whole world 1 Joh. 2.2 And wils that this Gospell bee preached to all men where his servants come as a truth that they might beleeve on him Mat. 28.19 Marke 16.15 Joh. 1.7 And that whosoever beleeveth on him shall have everlasting life John 3.16.36 And who so beleeveth not seeth not life but abideth under wrath John 3.18.36 Behold the sense in the sayings of the Gospell yea the sayings themselves And if any man could not conceive how these sayings should bee right and true yet it became him to beleeve them to be right and true because they are the sayings of the Almighty God of Truth concerning his Sonne Jesus Christ for us and they are light though our understandings be dark and we do well to take heed to them as to a light shining in a dark place till the day dawn and the day star arise in our hearts Ioh. 1.4 5. 2 Pet. 1.19 And not to preferre darknesse before light and count our understandings light and his sayings darknesse and so with our understandings find follies falshoods and absurdities impossibilies of truth in his sayings and so call them errours and then goe frame and fashion them by wresting and cutting them to peeces and forcing senses on them to our understanding and call that The mind of God But if M. Garner thinke the sayings of God are foolishnesse let him know that the foolishnesse of God that men count so is wiser then men and will confound their wisdome one day 1 Cor. 1.19 20 25. nor can he helpe it by calling these sayings our corrupt sense Let all that desire to know whether in this I speake truth reade thorow that opposed Treatise and see if these recited sayings of Scripture be not
the sense there testified and by Mr. Garner and Mr. Knowles called our Corrupt sense But now I will note the wayes hee hath taken to overturne it and that shall serve for answer even the noting his waies which are THE THIRD PART I. TO confound things that are distinct and so to turne all into a confusion by denying the distinctions the Holy Ghost useth that so he may walke in the darke cast a mist on the Scripture and not be espied but this is shown and refuted in this Tract before though hee use it all the way II. By altering phrases and termes of expressions in the sayings he opposeth this also is already showne though it be still after done by him so that in opposing such expressions he fights with his own shaddow as he injures me in altering my exprssions III. Slandering me and others of the same faith with me setting me forth to hold that which all my Treatise he opposeth is against and that other of the discourse of the precious blood of Christ and all the distinctions maintained against his opposition is against as that I have resolved on the question that all persons ought to beleeve that all their sinnes past present and to come are pardoned so he saith page 140. surely I am not so neere to this as his many expressions in his Booke sheweth him to be I doe not beleeve that God or Christ doth so dispense pardone into the consciences of Beleevers in such termes while they are in their warfare for their faith to receive it in such an apprehension it 's crosse to that in John 13.10 and 1 John 1.7 again page 141. That I determine that all mens sinnes as they were imputed to Christ are not pardoned in Christ that is there is not pardone in Christ for them as a truth to be preached to and beleeved by all which is in very deed his own opinion but crosse to all my sayings Again page 142. That I affirme that nothing is required of any to make them partakers of remission of sinnes but only faith to beleeve the report of the Gospell and that I make faith to consist in a bare assent to the truth of the Gospell and divers other here and there in his book which any that read mine but with halfe an eye may see to be so grosly false that one may wonder that the Father of lyes should prevaile so far with such a man But no wonder that in opposing the truth he be left to walke in the same steps with those that have formerly so done nor can he say he did not mean me for he includes me all the way and so directs his reader to take it page 21 26 30 108. surely these three former waies are sinfull evill and injurious carnall weapons IV. He passeth by all that is said by me in all the quoted Scriptures to show the sense to be as the words import showing the same from the very words in the text and the coherence with the verses fore going and following and other Scriptures speaking of like things A subtill and uneven way bewrayeth conscience of weaknesse to answer though stiffnesse of will to oppose V. He pretends to hold it unsafe and unwarrantable to take all expressions in Scripture as simple undepending expressions c. and professeth to consider well there dependency page 3.32 and yet hath not done so but himselfe hath flown from that close keeping to the dependency of one word and place and thing with the other that were with it and before and after it and places speaking of the same things which is done in the Treatise he opposeth yea he hath taken dependant words as independant that he might make a private and independant interpretation of them as the word for in 2 Cor. 5.14 the word Tast Heb. 2.9 the word taketh away John 2.29 the word Love John 3.16 and divers others as shall after be evinced and who can free this from malice so intimately to charge others and from guile to goe from his own profession VI. He flies some times to the originall as if he would cleave to the text page 41 42. and in Heb. 2.9 saith that it is according to the Greek word to be translated pro omnibus non pro omni oh how may wee that are no Schollers be cheated by such great Clerks what a difference is here between all and every between all of the nature of man all mankind for that is the nature in which he was made lower then the Angels and every singular man true it is our former translation in Heb. 2.9 is all and so is the Romists translation for all and so Mr. Beza translates it pro omnibus which is put in English for all men but none of them so presumptuous to ad non pro omni nor is there any such words in the text he might have put it in a parrenthesis but greater Clerks then Mr. Garner say verrily the Greek word is in the singular number and so is most rightly and properly translated pro omni every singular man and so our last translation which Mr. Garner slanderously reproves with his own pro-omni is the word right and proper in that word every man and he is not sincere in his profession of cleaving to the text he doth not make use of it as he conceives he may colourably wrest it to his private opinion for before this page 41. 42. he informes page 16 17 18 19 20. takes words in Rom. 5.18 judgement came and the free gift came which are not in the originall at all nor in the former or latter translation nor in Bezars translation neither in Latine nor in English nor in Remists translation only some translators put them in in a different Charracter from the text some Judgement came and the free gift came some the fault and some sinne came and some good and some the benefit abounded but all give them according to their conception to supply the sense of other words and note them not to be the text but this man brings them as the text and then comments and builds on them to make good his private opinion oh how little regarded he the originall here or text in translation either But as he did this before his pretence of cleaving to the originall so after you shall find him more grosly abusing the words and sayings of the holy Ghost which of such as beleeve and receive the love of the truth are esteemed understood beleeved accepted and retained not as the words of men that may have failings and subtilties and want fulnes of truth and force but as they are indeed and in truth the word of God which effectually worketh in them that beleeve 1 Thes 2.13 and is by them kept John 14.23 24. his sayings have no wreathednesse or falsehood but being all true and right Prov. 8.7 8. and 22 21. yea the very words so to be accepted Eccls 12.10 But this man will first say his words
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
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
in to beleeve or that the chosen generation that are borne of God and one in Christ partakers of all his Son like priviledges must the greater part of them perish for their unbeleefe as is affirmed of the World here that he saith meaneth them 3. Iohn 6.51 Our Saviour speaking of the life he hath procured to and for the World distinct from eternall life which only those that feed on him and therein come forth of the world receive as is fore-shown Thinks he that the life of the Jewes was not procured by Christ or that the Iewes in feeding on him should not have eternall life And our Soviour being here preaching to the Iewes he sheweth the same absurdities in saying the World here meaneth the Gentils opposed to the Iewes 4. Iohn 12 47. He that readeth this may see clearly from verse 34 to verse 42. and so to this 47. That our Saviour spake to the Jewes and that in the 20. versae makes nothing against it for it is not said those Greeks before this speech and if they did that hinders not for if they were Greasians by nature yet they were Prosselited and so Isralites by profession and so one and the same Nation with the Jewes and not then reckoned Gentiles opposed to the Jewes Exod. 12.48 49. And yet it s not certain they were Grecians by nature for even Jewes as well as others proselited were called by the name of the country where they were borne and lived Act. 2.5 to 12. So that however it go yet our Saviour spake to them of the Jewish Nation And that also by the world is here meant men in naturall state and unbeliefe more specially is evident for he saith vers 47. And if any man heare my words and beleeve not I judge him not is not this unbelievers and marke the reason For saith he speaking of his first comming and ministration I came not to judge the world but to save the world Now shall any conceive as if our Saviour gave a weake and forcelesse ground as I judge not him that beleeveth not for I came not to judge but to save beleeving Gentiles sure that could be no let to his judging unbeleevers besides How shall the Gospell of Christ judge them that reject Christ if there were no truth to them in the Word preached to them vers 48 49 50 see the opposed Treatise chap. 13. 5. 2 Cor. 5.19 It s manifest here that the world is the world of mankind that must all appeare before the Judgement-seat of Christ for many of whom great terrour is feared c. as is shewne in the opposed Treatise Chapter 13. where is Answer sufficient for this not at all taken away by this opposer 6. 1 Jo. 2.2 Fore-answers may clear his perverting of this place also It being manifest that the opposition is between beleevers and unbeleevers and for his Exposition as it is a denial of Christ come in the flesh so it crosseth much truth himself calleth mysteries for about Christs taking the nature of men dying for men there never was difference made between Jew and Gentile he that makes the difference to be in that denyes him to be the Saviour of the world The difference came in after Circumcifion about freedome for enjoyment of priviledges And he that by distinction maintaines that difference now denyes Christ to be come in the flesh and what shall wee say of him that in respect of propiciation and advocation in speaking of peace pardon and righteousnesse c. keepes and holds forth the distinction between Jewes and Gentiles and considers Gentiles in Christ opposed to Jewes in Christ when in these things it is affirmed there is neither Greeke not Jew Barbarian Scythian Bond or free but Christ is All and in All Coloss 3.11 Gal. 3.28 But I forbeare to say what might be said in this and is already in the opposed Treatise ☞ 1. 7. The word Might in Joh. 3.17 which in this place saith he doth carry the force of an undoubted and absolute cortaintie and is as much as shall certainly be saved He might be answered here with a flat deniall But I will deale fairely and faithfully with him he knoweth I am no linguist and that I must go by my Dixionary the name or nowne Might signifieth power strength force But the word or verbe Might fignifies aften but potentiall that might or may be and in the Scripture when it is joyned to another word it frequently points out one medium effected that another businesse may be effected thereby And this word Might is spoken sometimes Applicatively by those that enjoy a first fruits of that other businesse effected by the first mâ—dium and then Might speaking of a thing fore-done for the procuring of that experimentally enjoyed must needs carry the force of a certainty and such are all the places he hath quoted Gal. 1.4 4.4.5 Ephes 5.25 26 27. Tit. 2.14 And we neither will nor need deny that force to be in the word in those places which yet in his owne quotation of them hold forth the distinction between the businesse done by and in Christ with God for men that he might work in men to bring them to God and that he doth thereby so worke in men which himselfe hath so mightily opposed and we will grant him yet a little farther that the word Might hath sometime reference to Christ only and then it hath the force of an absolute certainty as Heb. 2.14 And sometime it hath reference to those that by grace are made one in Christ and reckoned after Christ and to some peculiar priviledges of theirs and then it also hath much force of certainty as Heb 9.15 But sometimes it is used more generally about the death and ransom of Christ and the means and ministration procured thereby with the end thereof and of any motion of spirit sent forth therein and hath reference to such as are not yet brought in to God as are yet in unbeliefe And then the word Might though it have a hopefulnesse for all and a force of certainty for such as are overome to beleeve yet not such an absolute certainty for all it concerns that without all doubt they shall certainly beleeve and be eternally saved surely all that paines and cost was that they might bring forth good grapes and yeeld him the fruit of his vineyard which yet they did not Esay 5 1-7 Luke 20.9 to 16. But to come to the word Might Concerning all Nations whom he made c. Act. â—7 27. That they should seeke the Lord if happily they might seeke after him and find him though he be not far from every one of us and concerning the Jewish Nation in a prophetie of Christs preaching and declaration of the testimony and Law given them to declare to their children Psal 78 6 7 c. That they might know c. That they might set their hope in God and not forget his works but keep his Commandements c. might
4. It might also be inquired how he conceived that he should unvaile mysteries whether by setting them forthinwords or by some spirituall shine and demonstration removing the vaile from the heart and giving an eye to see surely this latter he is farre from presuming to doe knowing it is the peculiar worke of the Holy Ghost Iohn 14.26 and 15 26 and 16.13 14. 1 Cor. 2.10 11. But the former he must needs intend to doe it by and with words which if he intend rightly to doe he must doe it by the Scriptures of the Prophets and Apostles for so is the commandement of the everlasting God Rom. 16.25 26. their sayings are a light 2 Pet. 1.19 not lift up by his understanding to find out better fitter words to expresse the mind of God in and call the plain appearing sense his words and sayings hold forth a corrupt sense and then say they most be understood under another notion and call his formed sayings the true sense and the mind of God as is usuall with him his constant drift being not to unvaile but to vaile the Scripture sayings and therein he is not like to be very profitable in unvailing mysteries But let the Reader of his Booke parpend how many mysteries he hath unvailed Mr. Knowles saith their are divers of them and himselfe cals his whole Treatise an unvailing Treatise surely his confounding of things that are by the Spirit in the Scripture language distinct and his private sācied senses forc'd on many words in many places of Scripture should be put in to make many but they are mists not Mysteries unvailed But I will note those he expresly cals Mysteries and though they might be all exprest in three yet I will doe him right to be as numerous as I may THE FOVRTH PART I. Mystery Vnvailed THat there is no way to life and salvation but through Iesus Christ only p. 33. the only way to life everlasting is through beleeving in the Sonne of God page 88. there is no remission of sinnes reconciliation or redemption but only through faith in the blood of Christ The two former sentences verily true and the latter if he had put it in no reconciliation c. received but only through faith for it is in him before receit and taking it so I acknowledge this first of them a most sweet precious and usefull truth but this acknowledgement is too scant to beare the name of the Mystery for whether men beleeve it or not He is the way the truth and the life Iohn 14.6 The Christ the Sonne of the liuing God the Saviour of the World the Lord of all the head and Husband of the Church That whosoever beleeveth on him may receive remission of sinnes c. And this was declared before his manifestation in the flesh by the Prophets Isay 28.16 Acts 10.43 and the Apostles more fully and clearly have set him forth both Iesus to be he and that there is no other Acts 4.10 11 12 And as for the rubbish and mysts brought in by the Superstitious exalters of Iustification by workes blessed be God they have been removed by divers of Gods servants before our dayes and this part of truth more fully clearly held forth by many in our daies then in his Treatise who yet have not stiled themselves the unvailers though teachers thereof yea such the blessing of God that very many yea some children under 14. years of age know and beleeve not only the negative but that and the affirmative part of this also so that wee can no way count Mr. Garner the unvailer of this Mystery yea wee cannot overlooke his evill drift in his pretence of unvailing this Mystery even to vaile and cast a mist on 2 Cor. 5.14 15. Iohn 3 16 17. and 1 Iohn 2 2. to hide that he might deny the extent of the grace of God and his preparation in Christ for men and tender to them and so shut the doore against the greatest number of men from having any right or liberty to look to Christ to be saved or any hope in so doing II. Mystery That Christ dyed for all that is for all Nations or all kindreds of people both Jewes and Gentiles that so all Nations of the world might enjoy life and salvation through the death of Christ page 34 35 and 124. though the latter part of his expression be very scant and not as Scripture expresseth yet this rightly understood without wresting is also true and usefull but this sure was declared by the Prophets and more plainly by the Apostles Luke 24.26 27. 1 Cor. 15.3.4 And is taught by many but his drift in pretending to unvaile this Mystery is to cast a vaile on 2 Cor. 5.14.15 and other places as if full of darknesse and equivocation that hee might deny All to be All and call the smallest and fewest number in all Nations all Nations for which he hath no ground nor when Christ first undertooke for mankind were there such diversities of Nations And as all were made of one blood so in that Nature he dyed and rose and when he rayseth them for whom he dyed and rose it will not be with such distinctions of Nations kindreds and degrees so that this is a very poore shift to evade plaine Truth withall III. Mystery That the grace of God by the death of Christ is more abundantly enlarged and stretched forth then in former ages page 98 99. Those Mysteries of salvation under many shadowes was limitted only to the Jewish Nation now by his appearing and suffering in the flesh Those Mysteries are not only more cleare in themselves as being wholly unvailed by the Sacrifice of himselfe but also the benefit of them is enlarged farre and wide unto all the Nations of the earth who before had never heard of nor knowne the sweetnesse of them page 130 131. The first saying is verily true and the latter also as it may be understood of the sufferings Sacrifice of Christ by his Spirit made knowne and so its sweet and usefull and was foretold by the Prophets that it should be so Isa 44. Joel 2. and by Apostles and others experimented and witnessed Act. 2. 10. Heb. 2.1 4. And is so in some measure to this day and if then wholly unvailed why presumes hee to pretend to unvaile besides the benefit of the Death and Sacrifice of Christ hath in some sort beene participated of by all Nations from the beginning of the world and still is Joh. 1. 4 5-9 10. Act. 14.17 17.26.28 And for tasting the sweetnesse of the choise priviledges manifested and abundance of grace powred forth it is hard for him to prove that all and every Nation and kindred Among the Turkes Tartars Pagans Indians and Salvages doe taste thereof Though the fewest amongst all be not all Nations c. Though his pretence of unvailing be to cast a vaile on what the Apostles spake without vailing 2 Cor. 3.14 Act. 13.47 1 Joh. 2.2 4.14 That
before Mr. Garners time or mine so that he in this hath unvailed no mystery but strove to cast a vail on Iohn 6.33 51. to obscure the plainly appearing sense and to make men beleeve that the life of the world and the life of Christ that eternall life he gives to them that in beleeving he draws out of the world is all one and the same life a grosse and absurd conceit V. Mystery That the reall manifestation and suffering of Christ in the flesh his personall Death upon the Tree was more wonderfull glorious and mysticall in respect of the declaration of the wisdome power and grace of God which did more wonderfully shine forth in it then either the promises or shadowes of his Death so it was more wonderfull and glorious then those in respect of the power fruit of it also which was the breaking down the partition wall which was between Jewes and Gentils it was the beginning of life and salvation unto all Nations of the world p 111 112 113 114 126. He cals ' it the glorious saving power of the Death of Christ and surely I am ready to acknowledge the dying of Christ precious powerfull glorious c. and the Death of Christ exceeding in power glory and fruitfulnesse and that to Gentils also But this hath been unvailed by the Apostles and is clearly held forth in preaching and writing generally and so not unvailed by Mr. Garner who hath rather vailed the plainly appearing truth then unvailed the mystery in his expressions for the Death of Christ was gloriously and savingly powerfull even before his actuall dying and that to mankind and in Beleevers from Adam to Noah and from Noah to Abraham before there was any Nation of Israel distinct from Gentils Heb. 11.1.8 and when that distinction was it did not limmit the power of his Death to Israel muchlesse did it limmit it to the lewes it only limmitted the enjoyment of the priviledges of the first Testament to them and yet not so but that the door was open for any Gentile of any Nation in submitting and comming in by Circumcision to be one people with them they might enjoy Exod. 12. and 13. though through the pride of the Gentils this became a partition-wall And yet farther through Christ was much glorified in being inabled to dye such a death and mercy and truth met therein yet the Holy Ghost speaketh of the personall sufferings and dying of Christ as of an abasement Isay 53. 2 Cor. 5.21 Phil. 2.7 8. and of his resurrection as that wherein he was mightily declared to be the Sonne of God Rom. 1.4 and sayeth expresly notwithstanding his denying that if he had not risen wee had been yet in our sinnes and faith and preaching vain 1 Cor. 15.17 And that he is exalted to be a Prince and a Saviour c. Acts 5.31 and received spirit gifts in the man for men even for the rebellious also That the Lord God might dwell among them Psalme 68 18 and by this spirit making known and applying the death of him that is risen that was once dead and is alive for evermore it is that his death is so glorious powerfull and saving in men as is foreshown But Mr. Garner saith expresly that to dye for men and to gather them together in one is one and the same thing pag. 126. so that he doth but talke confusedly when he talkes of sprinckling for blood-sheding and blood sprinckling are by this saying one and the same thing so that here he vailes the mystery in Scripture unvailed VI. Mystery That Christ was fore promised to be a light in the Gentils revealing in them and giving to them remission of sins salvation life everlasting through saith in Christ page 128 And that unto all those to whom he is a light which himselfe expounded in many places to be all the Nations of the earth All men the World the whole World the Gentils c he revealeth himselfe in them drawing their hearts to beleeve in him unto life everlasting page 129. This is the main and bottome matter the grand mystery and swaying and interpreting truth which though in many places he puts down in his own name yet he takes it for granted none will deny it this streams through his Book from the beginning to the end and is the ground of his forcing his private sense on so many places of Scripture this is it led him to such expressions in his unvailing Mysteries This is it with which he answers Mr. Lambs reasons this is the maine matter and bottome proofe for his confounding the destinctions at first and for raising his conclusions at last and to speak as the truth is if he have unvailed any one Mystery this is it but whether it be a mystery of truth or no that remaines to be tryed for he hath brought no proofe nor testimony for the truth of it but his own affirmation and Mr. Knowles aprobation and that is to light for proofe for we have no Rabby to take any point of faith from for his own authority or testimony but only Christ Mat. 23.8 nor are we to esteem any light in his sayings that addes to or takes from or speakes besides and otherwise then the sayings of Christ in the Gospell Isay 8 20. Gal. 1.6 7 8 9. Rev. 22.18 19. Besides Mr. Garners expressions are some-what harsh and dangerous giving to much aprobation to the opinion of those that will speak as gloriously of the death of Christ as he and yet concerning Jesus that was borne in Bethlehem â—e out of us dying and rising and offerering Sacrifice for us and so a propitiation with God for us and this made known to us concerning that in his person without us by word and Spirit and all effecacies thereof are nothing but Christ after the flesh and knowing him after the flesh And they exalted a Christ that is the Son of God the Saviour the propitiation they say and in every man Dying in a man and rising in a man and this their happinesse when this in them is revealed to them quite besides the Scripture the next step to Athisme And Mr. Garners expressions are come very neer to it but to say the least in this expression of his mystery that with faithfulnesse can be said he wrongs the Scripture Isay 52.15 and 9.1 2. Mat. 4 14 15. That speakes of Christ personall comming to the Jewes preaching the Gospell to them and that Gentils also might enjoy the same As if Zabulun and Napthaly because bordering upon and in the way of the Gentils were Gentils and as if the Gospell preaching by Christ come in the flesh were not a great light among them yea no light but only to those in whom Christ was revealed giving them remission of sinnes and everlasting life yea he alters the language of the Holy Ghost who speaking of the life and propitiation in Christ and the Salvation in him as set forth shining and tendered in the Gospell
saith It is for men John 1.4 5.9 The world 1 John 2.2 All Nations to the ends of the Earth Act. 13.47 But speaking of the same received and enjoyed he saith it is in beleevers that are borne of God John 1.12 13. and 3 3.5-16 a people chosen out of the world and not of it John 15.19 17.14 redeemed unto God out of every kindered tongue and people and Nation Rev. 5.9 yea he contradicteth the very testimony of the Holy Ghost that saith of the life of Christ Iohn 1.4 5. It is the light of men and the light shineth in the darknesse and the darknesse comprehendeth it not But this man saith he is a light of or to none but those in whom he revealeth himselfe and draweth their hearts to beleeve on him and so also denyeth the doctrine of Jesus Christ Iohn 3.19 that saith This is the condemnation that light is come into the world and men love darknesse c. and hate the light which this man denyes saying that Christ is no such light to any that they may take offence at it or so as they may for that be condemned for if he extend any light they beleeve c. surely our Saviour said well Mat 6.23 If the light that is in a man be darknesse how great is that darknesse And so if Mr. Garners grand opinion and most esteemed truth and Mystery that must season all the rest be filled with so much darknesse no marvell his whole Treatise be full of darknesse To conclude his mysteries with his affirmation concerning Jesus Christ being a light to the Gentils c. That mystery was not in being till Christs manifestation and suffering in the flesh page 115. and 123. and 131. I confesse this is my sterially exprest and had need to have been better explicated that it might be acknowledged true for certain the word the Sonne of God that is the Christ in whom is all the mystery of God and the life in him that is the light of men was verily in being before he tooke flesh John 1.2 3 4.14 1 Iohn 1.1 2. yea and the calling of the Gentils was fully in the Scriptures of the Prophets though the flesh of Christ and his actuall and personall death resurrection and Sacrifice was not so in being till acted and then the mystery concerning Gentils cōversion not made known in his dying but by his Spirit after his resurrection and ascension Acts 2. and 9. and 10. and 11 Col. 3.5 So that in all this view of his expressed Mysteries one may clearly see that 1. he hath only pretended to and boasted of but not unvailed any mystery 2. He was out of his place and out of the way of Christ and those taught of him to pretend and assay to talke of the high and deep mysteries when he is discoursing of the beginning of the Gospell of Christ the foundation of repentance to draw in unbeleevers to beleeve and help forward the weakest Christ and his did not so Iohn 16.12 1 Cor. 3.1 2. 2 Cor. 3.12 and 4.2 Heb. 5 12. 3. He tooke a wrong course to discover mysteries in that he strove to find them in and fetch them out of such words as All men All nations the world the whole world It had been more seemly to have done it in and out of the names and titles of Christ and his members as Jesus Christ our Lord the Sonne of God the Saviour of the world Emanuel the seed c. though indeed the mysteries are unvailed in full sayings of the Gospell 4. He wrongs the sayings of the Gospell in pretending as if the sayings therein about the foundation and things absolutely needfull to salvation were darke and full of mysterious equivocation as his own sayings are that so he might have his fancies admired and received for truth as is shewn in this reply 5. In all his acknowledgements of truth he hath come short of those that have gon before him if not of those he opposeth let their writings testifie 6. In all his pretence of unvailing Mysteries he hath missed the very mentioning of them as Scripture doth which are plainly unvailed set forth therein yet in such words of wisdome and truth without any equivocation as by reason of the vaile over the heart till it turne to the Lord none clearly see prize or understand without some spirituall illumination and opperation of the Holy Ghost that turneth the heart to the Lord and giveth both the eye to see and some experimentall tast thereof 2 Cor. 3 17 18. As 1. The freenesse riches and glorious love of God in the gift of his Sonne and the reconciliation wrought and hope laid up in him this shining through the death of Christ upon the heart of a man so as when a man is found in his filth and enmity and sees nothing in himselfe to difference him from others or encourage him to looke to God yet such the power of his death when this love is commended through it and the power of the love through it commended as it puls a man from out of himselfe dependances and delights and from the worlds state way and fellowship and reconcileth him to God enabling him to beleeve on Christ renewing the heart c. Rom. 5.5 8.10.11 Tit. 3.4 5 6 7. 2. The speciall interests priviledges and gifts confirmed on these that are so brought in to beleeve even all the priviledges of the new Testament even the holy Spirit to mind them of Christ and teach them the things of him and write his mind in their heart to lead them indue them with gifts make them usefull c. Iohn 1.12 13. and 14.16 17 26. and 16.13 14 15. 1 Cor. 2.9 10.11 Heb. 9.14 15. 3. The intercourses of love the streams and springs the secret hints of light whispers the cōmunications receits between Jesus Christ the heart of the Church or souls of unfained Beleevers Cant. 1. and 2. and 3. and 4. c. In all which is some experimentall knowledge of that great mystery God manifested in the flesh c. These are mysteries plainly declared and evidenced in words of truth and wisdome that are a light yet rightly known discerned and prized of none without the spirituall teaching of the Holy Ghost 1 Cor. 2.8.15 7. He hath come short of expressing those mysteries or that mystery he hath most busied himselfe to unvail which also though with brevity is more plainly and fully exprest in the Treatise that is by him opposed as may be there seene in chap 14. page 78.81 82 83 84. And Oh that he rightly knew this mystery as it is unvailed That the Gentils should be fellow-heires and of the same body and partakers of his promise in Christ by the Gospell Ephes 3.6 By circumcission and being endeered too and made one with the Jewes by Mosaicall observances It was not doubted by any of the Beleeving Jewes in the primitive times But without this and only by the
belonged to Paul not as a man but as an elect vessell A secret indeed no where as redemption was effected by Christ in his owne body set forth in the Scripture which tels us That all are by nature dead in trespasses and sins under sin c. without difference Rom. 3. Eph. 2. And that Christ dyed for the ungodly and unjust and for our sinnes and surely men are ungodly and unjust and sinners as they are men and not as they are elect vessels Rom. 3 10-20 But that it was for men is evident 2 Cor. 5.11.14 15. 1 Tim. 2.5 6. Thirdly for what Christ thus gave himselfe to God whether for this that for and upon this very gift men should be at peace with God one with him and God now without any more done take all sinne out of them or from off them and so all punishments and deaths and fill them with eternall life embracing them as sons in his delightfull love or whether it was for this that for and upon that very gift Jesus Christ might have the dispose and be the Lord of all Rom. 14.9 Psal 2.7.9 And be the Saviour of the world 1 John 4.14 Isa 49.6 And the propitiation for the sinnes of the whole world Ioh. 2 2. And be filled with authority power and spirit to preserve men and creatures for their use and to use means and send forth spirit in the means to move men to repent and seek the Lord Matth. 28.18 Phil. 2.8 9 10. Psal 75.3 68.18 Rom. 2.4 And to be the Judge of all to absolve all that by his grace in the meanes are prevailed with to beleeve on him Mat. 9.6 Act. 10.43 And to condemne such as hold the truth in unrighteousnesse and so persist in their impenitencie unbeliefe and rebellion Ioh. 1.18 19. Psal 68 18-21 And that being thus made perfect he should be the Author of eternall salvation to all that obey him Hebr. 5 8 9. And throw into a second death all that rebelled against him their right and lawfull Lord that bought them and abolished the first death for them 2 Pet. 2.1 2 Tim. 1.10 With the Devils also for that they usurped to deceive and draw men to rebell against his government Now whether of these wayes Mr. T. W. will answer this question Charity bids me make no resolution because if he should answer the former way as his writing gives occasion to suspect then I know no full or plaine sentence of Scripture to expresse or countenance his Answer with nor can Iunderstand how he can free his saying from charging God with injustice for receiving a sufficient price and detaining that for which it was given in suffering such as by such saying ought to be freed still to be born under guilt and defilement of sinne and to remaine many dayes under the power the darknesse and sinne and Satan and afflicted with punishments and death nor can I see how he will avoyd derogating from the great mediation and exercise of the High priest hood of Jesus Christ which Scripture shews to be at the Right hand of God and by vertue of his Death and Sacrifice offered to God wherefore I will not so conceive of his meaning but if he Answer in the latter though it be with more apt and fit expressions then hee granteth all that T. M. hath laboured to maintaine for how else will he understand the sufficiency of the death of Christ wee are not questioning what is the sufficiency of God the Creator as Creator The Death Resurrection and Sacrifice of Christ is certainly a creature though such as in which the Creator is yet as Christ is the first borne of every creature The first borne from the dead the second man made a quickning Spirit so all this in him a new creation now how there should be a sufficiency in any created being though possessed with God for redeeming any for which there neither is nor ever was any intention or will of the Creator I cannot understand indeed if he had said it might have been sufficient if God had so willed I might and would have spared this given another Answer But he plainly confesseth There was value and worth in Christs Death in regard of the sufficiency and excellency of it for the redeeming al the men in the world And if there was such value and worth for sufficiency in it It is so in it still compare John 1.4.5 with 1 Ioh. 1.1 2 3. The Word of the Lord endureth for ever I say 40 8. 1 Pet. 1.24 25. And we are to follow those the end of whose doctrine and conversation is to set forth Iesus Christ The same yesterday and to day and for ever Heb. 13 8. And so whosoever misse it is for not receiving the tenders of it in the meanes Prov. 1.23 24 c. So that Mr. T. W. in this saying hath secretly granted that which he openly opposeth but yet he saith whether Christ in Gods intention and his owne performance so payed a ransome for all and every particular man as thereby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove saith Mr. T. W. He meanes not that T. M. goeth about to prove that this is the thing in question that rests for himself to prove But that T. M. undertakes to prove this thing that is in question but he should either have put downe T. M. his owne expressions or else not after have slandered him p. 3. l. 5 6 7. saying That Christ entended to reconcile all men to God by the reconciliation wrought in his body with God for men which saith he are Tho. Moore his owne words but as hee hath annexed them they are Mr. Tho. Whitfeild his owne surmises And therefore seeing he hath not set downe the question either as Doctor Davenant did To which I yeelded in my Booke nor as I there expressed it nor kept close in his Treatise in answering to that hee expresseth as mine I must a little open the businesse before I yeeld him this to be mine And so I confesse my selfe to conceive that I understand and beleeve that in the beginning God made one man a living soule and that he made him righteous and a publike man Gen. 1.26.27 1 Cor. 15.45 That he made them superiour and inferiour male and female fit for encrease by generation and called their name Adam 1 Tim. 2.13 Gen. 1.27 5.2 And that God at the first created all men in his creation of this man and made all men righteous in making this man righteous Eccles 7 29. So as what this Adam was in his publique place in which he then stood all men were in him for he was all men and what God adorned and furnished him withall he did it in him to all men And the oportunity of eating of the Tree of Life with the charge not to eat of the tree of Knowledge of good and evill and affirmation of
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.