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
mercy Seat in his own bosome as I may say there was Truth requiring our death and Justice our suffering the curse But Jesus Christ that dyed for our sinnes being risen for our justification and gone with the vertue of his blood to the Father mercy truth are met righteousnesse peace have kissed and Christ hath made the atonement with God and is become the propitiation for the sinnes of the whole world and now righteousness looks down from Heaven and God shewes mercy to men Psal 85.10 11 1 John 2.2 Psal 36.7 8. so that here is a reconciliation made with God for men 2 Cor. 5.19 Ephes 2.16 Col. 1.20 a purgation Heb. 3. a laver of regeneration Tit. 3.5 to reconcile and purge with all and this for men But yet if this be not applied if men receive it not and be not sprinckled washed and purged and renewed therewith they cannot be reconciled in themselves to good and so not eternally saved 1 John 3 3 5. and this spinckling is a spirituall businesse namely When through the Gospell in which Christ is set forth for a propitiation Rom. 3.25 the spirit beares witnesse of Christ John 15.26 1 John 5.6 and therein instructeth in the knowledge of his death and resurrection for us and so gives in to beleeve the testimony 1 Cor. 15.1 4. Gal. 3.1 5. 2 Thes 1.10 then shines in commends the love of God to the heart in this that while we were siners Christ dyed for us and his love thus commended through his death made known then the vertue of his death becomes prevalent and effecatious in the beleevers heart reconciles him to God in this his receit of the atonement Rom. 5.8.10 11. Tit. 3.4 5. and redeems him from his vain conversation 1 Pet. 1.18 19. from among men to God Rev. 5.9 and so purgeth both conscience and nature Heb. 9.14 and so doth he purchase to God and wash from sinne with his blood Acts 20.28 Rev. 1.5 and yet in himselfe in the propitiation he hath made with God for men there is the same fulnesse still for those that have not yet received and to dispence more still of the vertue of his blood to those that have received Rom. 25.26 1 Cor. 15.2 3 4. 1 John 1.7 8 9. Iohn 1.16 So that both the distinctions remain sound as they are explicated in the faulted but not confuted Treatise chap. 1. and 2. and I am sorry that Mr. Knowles and Mr. Gerner are adversaries hereto 5. He secretly and covertly faults the distinction about the severall endes of the death of Christ one for propitiation and one for witnesse bearing to the truth and so giving us example of obedience to God and love to one another and one for confirming the new Testament all which are proved and explicated in the second chapter page 16 21. and not at all by him refused and if he desire any further explanation or proofe he might have it I trow he will not say that as Christ dyed for our sinnes the Scribes and Pharises did make him flesh or under the Law for us or that they did charge our sinnes upon him or put him to death for them but that God the Father did all this to Christ for us and so delivered him for our offences and raised him for our justification Isay 53.6 Rom 4 24 25. I hope also he will not say that as Christ did willingly lay down his life in suffering all that befell him or witnesse-bearing to the truth for calling sheep and feeding the called and to give us an example to follow his steps therein that God did persecute and crucifie him for speaking the words he gave him to speake and doing of that he gave him to doe for the good of men and the speciall good of his sheep But that the Scribes and Pharises the Elders chiefe Priests c. did through envy persecute crucifie and put him to death for that Psal 2.1 4. Mat. 27.18 I hope he that can see the difference between Gods sending Joseph into Aegypt for good and his Brethens sending him for evill can see the difference in this also and so distinguish of the ends of the same death of Christ in these respects And for the third end is that a confirmation of a Testament when the Testator is put to death as an evill doer surely it s not proper to say God the Father put him to death to confirme Christ his owne Testament nor did the Pharisees so put him to death but as he was one with the Father in will and so willingly yeelded himselfe to dye for our sinnes and willingly laid down his life in witnesse-bearing too and defence of the truth he had preached so he most willingly and freely as his owne more peculiar acting did give up the ghost and die to ratifie the new Testament Heb. 9.16 17. Galath 3.14 15. which appeares also in the timelinsse of his death before those that were crucified with him Mark 15 44. though that also was for another speciall end Joh. 19.36 But yet most clearely in this that whereas others when they were spent and gave up the ghost their heads fell downe he cried with a loud voice Mark 15.37 and first bowed his head and then gave up the ghost Joh. 19.30 And so freely dyed and confirmed his Testament But Master Garner would be faulting knew he how saying that I speaking of the severall ends of his death in my Treatise pag. 22. But hee was mistaken for that was in the former chap. but in the third chapter I was speaking of the divers maner of mentioning those ends in Scripture but something hee would say to bring that distinction within compasse to be faulted in faulting the distinction pag 7. lin 3.19 though to no advantage to him 6. He saith also pag. 7. That I say That when the death of Christ in respect of that end which was for propitiation and ransome is only mentioned as it is for all so it is exprest in such generall words only as the world all men c. But here he hath clipt my words and left out that I say in Propositions for faith it is here exprest and for this I quote hee saith 2 Cor. 5.14 15 19 c. And hee should have done well to have put in many other places and expressions quoted Chap. 20. pag. 133. Proof 6. But this conclusion is unsound saith he which will appeare from what is written Heb. 9.28 where mention is made saith he of the death of Christ in respect of ransome and propitiation only c. And yet it is not exprest in such generall words as the world or all men to which I answer hee hath corruptly left out c. which was explained in my Treatise chap. 20. pag. 33. But to passe that I question his first affirmation and deny his second though he calls to mind it and double the same But now let us mind it well Heb. 9.28 So Christ was once
he saith it of his Son he hath put all things under him there is nothing left out nothing excepted but God himselfe and is not here a rule from as good and skilfull a Teacher and one that can tell the mind of God in the Scripture as wel and better then Mr. Garner so that if it be Gods sayings and that of his Sonne and his workes in and through him and he say it is All men there is not a man to be left out or excepted but only the man Christ that is God man by whom the workes were wrought and so when in the words following he speaketh about his love to men whose nature Christ tooke and so became lower then Angels for a time and saith by the Spirit of God of the workes of God in and through Christ that he by the grace of God should taste death for every man or as Mr. Garner likes better for All Is it not manifest that there is not a man left out that he dyed not for but only himselfe and saith not the Apostle the same to the Corinthians to whom the Word was so fore expounded 2 Cor. 5.14 15. And what we are here instructed of the word All when God so speakes of his Sonne is affirmed of his workes in Joh. 1. from 1. to 12. where we have three universall tyes of the workes of God by Christ 1. All creatures Joh. 1.3 All things were made by him and how large is this mind And without him was not any thing made that was made And is not the same said of preservation of the world since the Fall Psal 75.3 By him all things consist Col. 1.16.12 2. All mankind Joh. 1.4 In him that is in the Word that is now come in the flesh even Christ was life as life is in him 1 Ioh. 5.11 So from the beginning it was 1 Ioh. 1.1 2 3. And for whom or whose benefit was this mind the text and the life was the light of men yea but what men those that were really and gloriously partakers of it in themselves before God as Mr Garner saith mind the Text v. 5. And the light shined in the derknesse and the darknesse comprehended it not were not these naturall men and unbeleevers and is not Christ in whom this life is and this life proceeding from him witnesses of That All men through him might beleeve vers 7. And is 〈…〉 affirmed the true Light that lightneth every man that commeth into the world vers 9. And is not that the Word that was made by him and in which hee was and yet it knew him not And whereas out of this world he chose a people and gave them his Oracles and so made them his owne and put his Name upon them Did not he come unto them and yet they received him not vers 10 11. And is not here all the world of mankind from vers 4. to vers 11. while the life in Christ for men and the extention of light there thorow to men is treated of But now for receit see vers 12 To as many as received him this when all refused some by grace overcome to them he gave power the right and priviledge to become the sonnes of God it seemes they were not so before even to them that beleeve on his Name c. And is not this As many another universality even all and every of them that by a new birth beleeve on Christ so then here in the beginning of the Gospell yea in the beginning of the first relation revelation and declaration thereof after the personall Ascension of Christ in our nature we are taught how to understand the words Men in divinity mentioned All men every man and the world If the saying be by God and of Christ his Sonne and his works by and through him if it be of creation and the things created we are to understand it of all things nothing excepted but the Creator himselfe If it be of creation by Christ and a redemption wrought by Christ in his own person and so life in him for men and some mercy and light therethrough extended to men we are to understand it of All men not one excepted but The man Christ Jesus that hath wrought it for men and if it be of the peculiar priviledges of son-ship communicated by Christ we are to understand it of all that are borne of God and so by faith made one in Christ even sons of All them and no more but them and none here excepted but the Sonne himselfe whose the priviledges are and who doth communicate them to All that receive him and so in him are made sonnes neither is eternall life in any place of Scripture said to be given by Christ to men indifinitely nor to All men nor to every man nor to the world as by Mr. Garners doctrine it should be of his sense of all men c. were right nor is life said to be in Christ for the beasts fowles nor his light to shine in them though they be preserved by him for mans sake yet the light in that mercy is for men So that in these Scriptures Psal 8.6 Heb. 2 8. 1 Cor. 15.27 Joh. 1.3.12 and the same in Colos 1.16.20 as is shewed in the opposite Treatise Chap. 9. to 8. we have a ground a warrant and reason given with a rule to know how to understand the words All and All men every man when spoken in generall and plaine propositions when spoken by God and of Christ and the great workes of God in and through Christ when applyed to all creatures as creation preservation ruling when applyed to men as making them righteous convicting or condemning for him when fallen working a restoration for them in a publike man as they fell and were condemned in a publike man extending mercies to testifie his goodnesse and lead to repentance appointing once to dye the raising of them and bringing them to Judgement And when applyed to beleevers regenerate and new borne men as the forgivenesse of all their sinnes renewing their nature interessing them in the priviledges of Jesus Christ himself giving them eternall life yea and that in glory â—aigning with him after the Resurrection All and every according to that mentioned and to which in speech applyed admits no exception no not of one but God and Christ himselfe yea Mr. Garner confesseth in his margent pag. 44 45. The word All in Scriptures upon some occasions is to be taken for All persons from first to last but he neither shewes when where nor on what occasions nor shewes any ground or rule that may stand to know it by but leaves that for a Pope to canonize the text and tell us when where and in what sense the Scripture speaketh truth But the Holy Ghost hath given us a ground or rule which will neither deceive us nor leave us at uncertainty And the same rule will serve us to understand the words world and nations when they are spoken of by
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
distinction I say is faulted and cryed downe as a fiction and subtilty in which it seems if that be proved true they are convinced and among the residue one that opposeth the same distinction is Mr. Robert Garner with the approbation of Master Hanzard Knols to whom as pertaining to what I have writ in the testification of truth of 1 Tim. 2.6 and Heb. 2.9 According to the sense the words themselves import I desire in love and meeknesse to returne answer to as much of his Treatise as concerneth that Treatise of mine and so whereas in his first Treatise called Mysteries unvailed pag. 1 Though he use not my phrase which I yet passe over he includes me usually to propound a certaine Distinction as the ground of what I pretend to prove which is not true for it was used to cleare the businesse for right stateing the question which is after proved and this is also so said to be both in the Epistle and Treatise Page 2. After he had expressed the Distinction right as I writ First There is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men Secondly A Redemption Reconciliation and Salvation wrought by his Spirit in men to God then he wrongeth me and saith falsely including me to call the former A reconciling of God to men c. for I have no where so called it it is not my tearme and though I conceive it not fully a proper saying yet I so farre reverence the Doctrine of the Church of England that saith Article 2. One Christ very God and very Man who truly suffered was crucified dead and buried to reconcile his Father to us c. And something agreeing to this may be understood Psal 85.10.11 that I reprove it not But the Tearme not being mine I take the charge of it on me as a falshood and so leave it 3 Againe Page 2. He peremptorily affirmeth that the Scripture warranteth no such distinction in their sense now sure the sense is as the words are And can a man of his reading and understanding be so ignorant of the Scripture as not to find it there or so rash as boldly to deny what every understanding reader may plentifully find there as to instance some places Prov. 9.1 2 3 4 6. Wisedome hath builded her house shee hath hewen out her seven Pillars shee hath killed her Killing shee hath mingled her wine shee hath also furnished her Table shee hath sent forth her maydens shee cryeth in the highest places of the City Who so is simple let him come in hither and as for him that wanteth understanding she saith to him Come eat of my bread and drinke of the wine that I have mingled forsake the foolish and live c. Mind this well Is not Christ that dyed for our sinnes and rose for our justification and offered himself in sacrifice to God for us the Killing the good meat the bread of life prepared to be eaten for eternall life Joh. 6.48.50.53.54.55.63 Is not the holy Spirit hee hath received in the man and for men to send sorth in the meanes in words and ordinances to men the wine he hath prepared to be drunk in for eternall life Psal 68.18 Isay 55.1.3.4 Ioh. 6.55.56 was not the New Testament and promise of Spirit ratified by his bloud Heb. 9.15 16. And as he is in some sort testified in his workes so he is plentifully set forth in his Word and Ordinances and so the Table furnished Prov. 22.21 And is not here a reall and true provision A rich store not lesse then a redemption reconciliation and salvation of our nature in the Sonne of God and for men even the worst of men not yet called and to be after called And is it in any before by the heavenly call they be prevailed with to come in and eat thereof and then is not the provision larger then the receit And doth not Wisdome the provision being made both send her maydens and by spirit go her selfe in and with them and call even the worst of men as by comparing this with Prov. 1.22 23. appeares and that not equivocally but in earnest to turne and come and eat and surely of nothing but what Wisdome had really prepared for them Yea though some refuse to turne and come and are therefore put by and eat not Prov. 1.24 c. Can you reade this Scripture and not acknowledge the truth of the distinction and that the former is larger then the latter But to proceed Matth. 22 2 3 4 5 6 7. The Kingdome of Heaven is like unto a certaine King which made a marriage for his sonne and sent forth his servants to call them that were bidden to the wedding and they would not come Againe he sent forth other servants saying Tell them which are bidden Behold I have prepared my Dinner my oxen and my fatlings are killed and all things are ready come unto the marriage but they all made light of it c. Is not there the same with that in Prov. 9. A rich provision is it not larger then the receit and set forth and affirmed ready for such as yet had it not and are they not on that ground called and envited yet they come not then nor after for even for their refusall they were slaine Now I hope Mr. Garner will not say the second time There was nothing prepared and ready for them that in comming they might have had and eaten And is not the truth of the distinction here appearing And that the former part is larger then the latter in receit But I proceed Heb. 5 9. And being made perfect hee became or was made the Author of eternall salvation to all them that obey him Mind this well Is it not here affirmed of Christ 1. That hee was made perfect 2. That being made perfect hee was made the Author of eternall salvation And 3. That hee is the Author of eternall salvation unto all them that obey him Consider all these three as the Scripture sets them before us And so 1. For the first Was he ever at any time unperfect surely in himselfe in his owne person This Son of God that is the Christ he was perfect from all eternity Prov. 8.22 The Lord possessed him in the beginning of his way before his workes of old 23. He was set up from ever lasting from the beginning or ever the earth was c. 26. Before the hils was he brought forth c. when he gave the decrees he was by him as one brought up and was daily his delight rejoycing ever before him Coloss 1.15 The Image of the invisible God the first borne of every creature Philip. 2 6. Who being in the form of God thought it not robbery to be equal with God Joh. 17.5 Glorified with his Fathers owne selfe before the world was So that in and for himselfe he was perfect in highest degree of perfection and so might himselfe without any of us
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
the hands of an Executor given to many to be given unto them when upon the publishing the Will they come in to the Executor and acknowledge the benefactor which if they refuse when so made known and tendered the refusers may be refused And so this Redemption life and justification is in Christ as in the giver some fruits whereof he extendeth to all men in preservation of creatures for them and their lives and giving meanes that they might know seek and receive the thing it selfe Psal 75.3 and 36.6 7. Acts 14.17 and 17.26 27 30 31. John 1 4 5 7 10 11. But the choyce fruites and the Redemption life and justification it selfe that is eternall he according to the Fathers appointment giveth to those that beleeve on him Iohn 17.2 and 6.40 and 1.12.12.33 But now this Redemption is in us not as such a manner of gift and in such a giver but as a gift in this gift first and then with and through this gift 2 Tim. 1.9 Rom. 8.32 and 7.25 and 8.1 2. And from the gift of this giver Jesus Christ Iohn 1 12. and 17.2 Ephes 5.14 Rev. 2.10 it is in us as a receit that wee have received of in with and through Jesus Christ in the receit of him Iohn 1 12 16. Acts 26.18 Rom. 1.5 and 5.11 1 Cor. 15.1 Gal. 4.5 Col. 2.6 7. This Redemption life and justification is in Christ Jesus before men either know it or beleeve in him so whether men beleeve in him or no set forth that men might beleeve Rom. 3.24 25. Iohn 1.4 5.7 1 Iohn 5.11 12. neither doth any mans beleeving make it the more in him nor any mans unbelefe make it the lesse in him who is alwaies and for ever the same 2 Tim. 2.10 11 12.13 Heb. 13.8 But now whatever all men or any man as they are in the nature Christ tooke and wrought Redemption in have by the gift and preparation of of God in Christ yet have they no enjoyment in themselves of the same no not before God or in Gods account till by grace they be brought to beleeve in Christ when there is not an imaginary change or a bare manifestation but are all change wrought in them Tit 3 4 5 6 7. a new birth John 3.5 1 Peter 1.23 a reall translation and change not in Christ but in them from the power of Satan and darknesse unto God and the Kingdome of Christ Acts 26.18 Col. 1.23 from children of wrath to be children of God Ephes 2.1 22. from darknesse to light 1 Peter 2.9 from death to life 1 Iohn 2.14 15 yea from being not his peculiar people nor so beloved to be his peculiar people and so beloved Rom. 9.25 26. And is not here a great difference between the same redemption as it is in Christ for men and as it is in and upon men or can such teachers of Israel be ignorant of these things or are they not willing to yeeld Jesus Christ the preheminence in all things as the Father willeth or if in other things will they needs deny it him in the largest of the Redemption that is in him But enough hath been said to this But that I must follow him in the veiw of the Scriptures abused by him Rom. 3.24 and 4.24 25. his abuse of these and the truth is cleared before Rom. 5.18 is quoted by me for the atonement made in and by Christ for men and Rom. 5.1 6 10 11. is for the same received which he in quoting and answering obscures and answers darkly like a man a fraid of the light in the text for what if the Apostle speaking of the receit of the atonement and justification speaketh of the receivers doth that prove there is no atonement made by Jesus Christ nor Justification in him for any more then had then received or that there was no atonement or justification in Christ for them before they receive it or had they received it from eternity Consider the text when Jesus Christ made the atonement they were without strength ungodly verse 6. sinners verse 8. enemies verse 10. But when the atonement was received by them sure they were friends and Saints c. as Scripture affirmeth besides it is not affirmed of them that beleeved verse 1. they had now received By Christ the atonement verse 11. and was not that by faith Rom. 4 22 23 24. and 5.1 John 1.12 and how could they receive the atonement if the atonement was not made compleat in Christ before how or could they truly say they received it yea that they have now received if they had it from eternity in themselves So that all the way the atonement received is held forth and yet as plainly the same atonement held forth and the foundation laid for such also as yet had it not that they might be brought in to beleeve and so receive the same and these receives propounded as an incouragement to them as in 1 Tim. 1.11 to 16. the Apostle first mentioning the Gospell verse 11. and then shewing what a great sinner he was and yet received mercy verse 12 13 14 he then layeth the foundation for others and that in generall and at large verse 15. and then affirmeth the mercy shown him was for an example or pattern of encouragement to them that should after beleeve c. verse 16. even so here in this Rom. 5. having shewn the rich grace received in such beleeving as in which the atonement is received verse 1 5 11 he both laieth and explicateth the foundation and sets it forth even for such also as had not received it and so verse 6. though he saith when we were without strength yet he speakes not there so applicatively Christ dyed for us much lesse as Mr. Garner would have it for us who have received the atonement and enjoy it in our selves for such if such before his death he needed not to have dyed But he speaketh indifferently and undeterminarly in generall and at large and that truly Christ dyed for the ungodly verse 6. and then his explication is sutable in which he setteth forth the disease as generall and opposeth the remmedy to it as generall verse 12. yea surpassing the disease and then he comes to distinguish between the remmedy and the receit of the remmedy verse 17. for if there be not grace and the gift of grace before receit there can be no receit and the Apostle saith not that all for whom there is grace and such a gift of grace prepared but all that receive the same shall raigne in life c. and then the Apostle gives a ground of all he had said in this businesse verse 18 19. in which the extent of the foundation and distinction between it and the receit or the truth of it before receit and the effecacy in receit is held forth in verse 18. read it in what translation you will and take the text only and forbeare the words added by translators to supply the
against which the opposer fighteth and for that cause faulteth the distinction But if he be sure of truth on his side then 6. Why doth he not set down his saying plainly why shunnes he the light and seeks to carry away his oppinion in the darke Why saith he not plainly the death resurrection and sacrifice of Christ the preparation of redemption propitiation Justification and life in him and the mentioning and setting it forth in the Gospell and calling men thereto is for no more then those that are partakers thereof both by faith in Christ and really and gloriously in themselves before God and that the declaration of all this holds forth no want in them to whom it is spoken but a reall enjoyment of all for whom it is prepared and that for those that refuse there was never any thing in truth prepared for them this had been plain dealing and as he knowes who once said thus so all his writing testifies this to be his meaning in his own often expression of his businesse pages 3.4 5 6 and 10 11 12 and 13 14 15 and 17 19 20 21 and 23 24. all which is fully and in every of his expressions answered in which both the truth of the proposition and the distinction opposed is cleared and proved and that in consideration of Redemption as in Christ for men and as received by men in reciving Christ the former is larger then the latter and so his Babell of confusion on which he hath walked through his Treatise is confounded in that is shewne Prov. 9.1 to 5. Mat. 22.1 7. Heb. 9 5. John 6 37 40. Ezek 24.13 Mat. 13. And all the answer to him hitherto though there was enough said in the opposed Treatise that remaineth unanswered and more and further explication in another Treatise entituled A discourse a bout the precious blood and Sacrifice of Jesus Christ in the first twelve chapters of that Treatise which may serve for answer in that businesse and so I might have the farther view of this opposers Tract because he hath here left my Treatise and answereth not thereto but because he pretends an including of mine as he goeth along I will take a briefe view and answer accordingly THE SECOND PART AND so as he includeth me in answering Mr. Lamb. This I find all the way that hee chargeth mee with putting on many Scriptures a corrupt sense which if I had done and hee had made it manifest I would have acknowledged it and have thanked him but I find no such matter at all discovered though often boastingly affirmed by him but I will plainly set it down without mending as it is in the opposed Treatise and then note what wayes hee hath taken to prove that sense corrupt and so whether it stand good or not The whole drift of the Treatise was to testifie the truth of these two places of Scripture according to the sense the words import and that was in my Title though another that is true also was put on it and the places were 1 Tim. 2.6 who gave himselfe a ransome for all And Heb. 2.9 That he by the grace of God should taste death for every man and the sense said by me to be imported Is this That Jesus Christ by the grace good-will and favour of God did taste death for every man and so gave himselfe a ransome to God for all men and so is become the Saviour of the world and the propitiation for the sinnes of the whole world This is the sense as the Holy Ghost hath left it for me in expresse words If Joh. 3.16 17. be compared with Heb. 2.9 1 Tim. 2.6 and Joh. 4.42 and 1 Joh. 4 14. and 22. And so is the sense exprest in that opposed Treatise Chap. 1. pag. 1. And all the five first Chapters with the Distinctions in them then used to cleare the stateing of the question shall now remaine as this Opposer calls them so many proofes to which he hath said nothing to shew the abuse of any Scripture or weaknesse of any proofe as he that reades that Treatise and seeth what is said may know and then the sense is opened and affirmed by plain Sayings of Scripture without any exposition chap. 7 which neither he nor Mr. Knoles is able to doe for the corrupt sense and contradictions of Scripture which he in many places setteth downe After that the sense is proved six severall wayes by the Scripture manifestly which hee hath not shewed the least weaknesse in and this from chap. 8. to chap. 19. And then againe by six severall arguments chap. 20. which he hath not so much as medled with And then againe by his severall proofes which also unlesse three or foure expressions in answer of Mr. Lambs Reasons mentioned by him he hath not at all answered besides following reasons that are all let alone Where were Mr. Knoles his eyes or his care of speaking truth when hee writ to the Churches that the most waighty reasons c. were fully and clearely answered which is true of never a one and but very few of the weakest also medled with But now as the sense is not only in but the very sayings of the Holy Ghost So let us see how the holy Ghost teacheth us to take it and when in the largest extent of the sense Psa 8.6 The Prophet by the Spirit speaking of God the Father concerning Christ that dyed and rose and revived to that end that he might be Lord of all Rom. 14.9 Thou hast put all things under his feet Now how doth the Holy Spirit teach us to understand the word All when it is used in mentioning the works of God in and concerning his Sonne Christ when it is God that saith or doth it And when it is his Sonne of or to whom he speaketh or doth how must wee understand All then mind what the Holy Ghost saith in Heb. 2.8 1 Cor. 15.27 Heb. 2.8 he rehearseth the words Thou hast put all things in subjection under his feet now marke the Inference or Interpretation for in that he put All in subjection under him he left nothing that is not put under him What is the extent of the word All here Is any exception here of any but only of God that did put all things under him So 1 Cor. 15.27 For he hath put All things under his feet But when he saith All things are put under him It is manifest that hee is excepted that did put all things under him that is as is said God only is excepted from being put Under and marke that he saith when he saith that is when the Lord God saith and when he saith it of his works concerning his Sonne he saith not when men speak of Christ no nor when his servants speake to all men or of them nor saith he when God saith of earthly Kings He will put All under them that it is so large no not when Jew and Gentiles are opposed but when God saith and when
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
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
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
such or a sorer curse then that mentioned Deut. 28.27 28 29. and without any hope so not an estate of life whence also when men for their contempt of and resisting the meanes used for their repentance are given up of God so reprobated that there is no more hope for them Ier. 6.16 30. Ezek. 24.13 Rom. 1.18 28. Prov. 1.23 24. c. Their life is not then an estate of life though once it was but then also as well as in death such are said to be blotted out of the Book of life Psal 69.28 not though this seacible being of those reprobates after raised and made a live by Christ shall after his sentance remain in torment for ever yet is that no where called life as this life of men during the time of Gods patience and giving space and meanes is 2 Pet. 3.9 Rev. 2.21 Eecles 9.4 Job 33.30 Besides this life and eternall life are set forth indifferent expressions in Scripture this is a preservation from death that there may be a time to seek the other Eccles 11. and 12. Psalme 69.8 9 10. But eternall life is a life from the dead Rom. 11.15 This the life that now is but the other that which in its fulnesse and visibility is to come 1 Tim. 4.8 This the life or light of men John 1.4 But the other the life of Beleevers Col. 3.3 This is called the life of the world John 6 5.33 But eternall life is called the life of Jesus 2 Cor 4.11 and the life of God Ephes 4.18 the one affording a hope that men following lying vanities may deprive themselves of Prov. 1.23 24. Isay 55.6 Ionah 2.8 The other affording such blessednesse as preserves the honour for ever Iohn 10.27 28 29 30. yea the one vouchsafed to unbelievers that they might receive him though they doe not Iohn 1.4.11 but the other only to them that receive him Iohn 1.12 Now let us mind what life or living is here meant 2 Cor. 5.15 And this without any wresting by minding first the reading secondly the expression thirdly the dependency it bath with that fore declared fourthly the explanation and confirmation in other places speaking of the same things First for the reading eternall life sure by all confessed is even God living in his and so they living in God and to God and sure so farre not to themselves but to Christ and the text speaketh not in such tearmes that they which live unto God should not live c. But that they which live Secondly the expression is That they which live should not hence-forth after life vouchsafed though before they did 1 Peter 4.2 3 4. live unto themselves but unto him that dyed for them and rose again Now sure so much eternall life as is in any heart the spirit is life for righteousnesse sake Rom. 8.10 and so farre doth and can doe no other but live in God and to God and so farre not to themselves but to Christ Rom. 8.2 1 John 3.6.9 and 5.4 Thirdly the dependency of this with the first ground of the Apostles exhortation 2 Cor 5.10 That we must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad knowing therefore the terrour of the Lord wee perswade men c. And where in will either the equity or terrour of that judgement be if not in this that such as he dyed and rose for and hath offered them life when some light comes doe refuse to yeild to him and will still live to themselves I trow this will not be said of them that have eternall life And fourthly for the explanation and confirmation in other places of Scripture speaking of the very same businesse doth not the same Apostle speaking of Beleevers not living to God give a ground like this 2 Cor. 14.15 why all ought to do◠so Rom. 14 9. for to this end Christ both dyed and rose and revived That he might be the Lord both of the dead and living and doth he not on this ground diswade men from living to themselves and perswade to live to Christ and this also with the same motive that wee must be judged by him and give account to him verse 10 11 12. And doth not the Apostle Peter lead us to the same sense 1 Peter 4. For as much as Christ hath suffered for us in the flesh arm◠your selves likewise with the same mind for he that hath suffered in the flesh hath seaced from sin that he no longer should marke here the living scope of live the rest of his time in the flesh to the lust of men but to the will of God for the time past of our life may suffice us to have wrought the will of the Gentils c. See how in all things the places agree and what life or living they speak of As for Mr. Garners pointing 1 John 6.51 to know the life here ment to be eternall life he is confuted by the place he points to which sheweth the life of the world to be procured and given by the death and Sacrifice of Jesus Christ offered to God by which they live but eternall life is received only in feeding on him which none doe till by grace drawn out of the fellowship of the world to beleeve on him John 6.27.29 40 51.53 c. So that in this beginning of his dealing with the quoted Scripture he hath preferred his reason as a light before the plain saying of the Scripture which indeed is a light though by him counted darknesse that his reason that should have submitted to be inlightened by it may inlighten it and so he useth here carnall reasoning before faith and acknowledgeth though weakly some part of truth to deny another part and takes the expression as independant and so forceth an unfound sense upon it and two other places together I hope M. Knowles nor Mr. Garner did not count the sense given by him on these words 2 Cor. 5.15 those that live to be one of the mysteries he unvailed for he hath striven in this to vaile that which is open and plain and discover in it a mystery of deceit that he might privily bring in a damnable heresie leading the greatest part of men to deny the Lord that bought them by denying his right of Lord-ship by purchase by denying his goodnes in proucring them thereby their lives with mercies a door of hope by denying their ingagement to him not to live to themselves but to him by denying the equity of his judgeing them Auill beginning And to save labour where like abuse of Scripture and reason and teaching such denyals are I shall but note them with this marke ☞ 1. 2. And in abusing three places to force sense on these words That liveth he doth the like by these words John 12.32 Will draw all men unto me which he limmiteth to this sense I will give
mystery he hath unvailed are not all degrees of men and all Nations and all Kindreds of people all persons had he not as good have writ plainly and said All signifies but some of all sorts of men and so have saved himselfe out of that snare of denying persons to be men But if he had so said yet the Scripture would reprove his saying where Paul was preaching Gospell and Christ risen from the dead and that God will judge the world by him and that he hath given assurance thereof to all men or offered them faith a ground to beleeve it in that he hath raised him from the dead how doth he teach us there to understand All men and All Nations see Acts 17.24 God that made the world and all things therein mind how well this suits with Psalme 8.6.10 Heb. 2.6.9 John 1.3.11 Seeing he is the Lord of Heaven and Earth c. compare this with Col. 2.3.9 He giveth to all life and breath and all things and was not all this by Christ who by vertue of his death and ransome is the Lord of all Acts 10.36 Rom. 14.9 now mind verse 26. And hath made of one blood all Nations of men for to dwell on all the face of the earth so here in respect of the nature the flesh and blood Christ took is no difference so in respect of his death as death was the wages of finne and of his resurrection and offering through which he is become Lord of all so as there is in him a door of hope and he shall be the judge so farre no difference the difference and so the mystery unvailed by the Spirit through the Apostles and not Mr. Knowles and Mr. Garner is in some further thing And all Nations of men is here all men that are in all Nations of all sorts and degrees which also is from his providence according to his purpose as saith the text mind it And hath determined the times before appointed and the bounds of their habitation and now marke the end verse 27. that they should seeke after the Lord if happily they might feel after him and find him note here his gracious end but is there any hope or possibility mind the text though he be not farre from every one of us see here how the word Vs may be stretched to the largest when All is spoken of all while used in the works of God leaves none out and that is a good ground in speaking to and of persons surviving and hearing to leave none out and so the Apostle here doth not after such a large proposition single out himselfe and those of his mind from the residue But in respect of that he had spoken in this equalizeth himselfe to them according to that Phil. 2.6 7. and so Vs is as large as all spoken to yea all at that time living as the text doth manifest verse 18. for in him wee live and move and have our being and that wee may be assured the Apostle puts in himselfe with them in the word Vs see how he applyes the saying of some of their own Poets for wee are also his ofspring c. and on this ground exhorteth to repentance by preaching Gospell and that this shall not be in vain wee have a sure word Psalme 86.9 speaking of God and his workes he saith All Nations whom thou hast made shall come and worship before thee Oh Lord c. which is true and will appear true as a Prophesie at the returne of the Jewes and Christ sitting on his Throne and as a proposition at the great and generall Judgement Isay 45.22 23. Phil. 2.10 11. So that he that will exclude the persons of men or any of them from the death of Christ and his resurrection and this fruit of the same mentioned Acts 17 24-31 and Psalme 86.9 Doth likewise as much exclude their persons or for many persons from being created and preserved by God But had Mr. Garner observed or would any man observe how the Holy Ghost gives us to understand the word All when spoken by God of his workes in and by Christ when of creation when of a restoration by and in a publike man when of Son like priviledges when the word All is in such speeches used as a proposition and when as a prophesie hee should see it in the largest extent the word in such a sentence can beare and that as a ground when his servants speake of the same it is in the largest sense that can be sutable to his servants therefore concerning me and those of my mind Mr. Garner with the approbation of Mr Knowles hath written a notorious and plain un-truth and slander page 57. In saying that by All in Isay 53.6 wee understand all persons from first to last wee have no cause so to do for in that when God speakes of his giving his Sonne to dye for All men he meanes all from first to last is a good ground for men to speak of all men in their time and to whom they speak and so for the Prophet to speak of all Israel But with this slander he hath written as false doctrine in his interpretation that All is only wee who doe enjoy peace with God whereas he meant all Israel as is evident John 8.39 as the Apostle includes unbeleeving Gentils with himselfe and stretcheth All to the utmost a servant may without limmitation Acts 17 24-31 But enough is shown before about the word All which in so many Scriptures is abused by M. Garners Reason and a forced stinted sense put in it ☞ 1. 5. The word Tast in Heb. 2.9 should tast death the naturall meaning of these words he conceives and layeth his conceit for a ground of Doctrine and truth is not his suffering of death but an effect and fruit of his suffering of Death and being crowned with glory and saith he we are to understand the words Tasting death to be a sweetning or rellishing of death a making of death tastfull savory sweet usefull and gainfull page 44. now for answer That Jesus Christ by his death and resurrection hath taken out the sting and curse of the first death so as in it selfe it is to no man a curse nor is able for ever to detain those that dye But they shall be raised and made a live again and so it is made lesse dreadfull more easie and but as passage to immortality to every man is a truth affirmed in Scripture though by Mr. Garner denyed 1 Cor. 15.21 22-54 55 56. 2 Tim. 1.10 though the choyce benefit be to Beleevers Eccles 7 1-8 1 Cor. 15.57 58. so that through the mediation of Christ and only his own personal death is made savory gainfull to them Rom. 5 8-10 Rev. 1.5 1 John 1.7 but their-through even their own dyings also 2 Cor. 4.11 to 18. Phil. 1.21 2 Cor. 1 5-9 And had the word Tast such a meaning in this Heb. 2.9 it would still confirme the truth Mr.
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
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
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.
hath run himselfe into such snares as he snares himselfe worse to get out againe saying every one is enjoyned to beleeve on Christ page 7. And yet that it may be denyed that all men are bound to beleeve on Christ page 68. Put a duty to beleeve instead of Christ for the foundation of faith page 7. Proclaiming such commands as God gives for men to walke in to be some of them contrary to the inward mind of God some contrary one to another surely if Enthusiastes may be granted this denies them nothing but how may this appeare he saith God gave Abraham a command to kill his Sonne and then another not to kill which latter being his purpose was crosse to the former command page 49. 84. But where will he prove this not in the revealed word of God for that tels us God bad Abraham offer his Sonne for a burnt offering and so much was revealed Gen. 22.2 And Abraham not knowing that this contained any lesse then to offer him up a burnt offering he did offer and intended to slay there was his tryall but the latter command though crossing Abrahams intentions did enlighten his understanding and so he saw not one command crosing another but obeyed both in offering his Sonne Heb. 11.17 and not slaying him but offering the Ram a burnt offering And as for Pharaoh he had hardened his own heart long before nor was Gods hardening any other but the withstanding that opperation by which he had before been moving his heart and so justly for his rebellion and cruelty leaving him to Satan yet did he command nothing in charging him to let his people goe but what he would have done there being a people to be let goe and he had done well if he had willingly yeelded it but he brought him to it at last as he will one day all those that in the day of grace refuse to acknowledge Jesus Christ the Lord bring them to it Phil. 2.10 11. Oh what spirit is that which so sets out the command of God that he is faine to plead the equity of them with that Rom. 9.20 did the Apostle so in that place or hath God done so Ezek. 18. surely his commands are righteous altogether Psal 19. I set passe that might be said in that which followes page 7. to avoid provocation But as he deales with the command so he is as crosse to the Apostles in setting forth the Gospell to be beleeved consider page 169. First saith Mr. T. W. no man is bound to beleeve Christ dyed for him till he seele his need of him and be humbled but first to beleeve that God hath given his Sonne to purchase redemption for all repenting sinners Now what Gospell is this what humiliation and repentance is that and whence comes it that must be before a man beleeve so much as that Christ dyed for him Christ dyed for the ungodly his enemies c. But such as have repented are not so called yea the Apostles have preached the death and resurrection of Christ for men to call and move them to repentance Acts 13.37 39. 1 Cor. 15.14 Secondly he saith it is their duty to see and feele their sinnes and be so humbled for them as thereby they may be brought to repentance See here they must not see their sinnes by this doctrine as Christ was made finne and a curse for them nor look upon them as they have pirced him and so come in to him for they may not yet beleeve that he dyed for them how crosse is this to the Scripture Zach. 12.10 and the Apostles preaching of repentance who set it forth as the gift of Christ that is risen from the dead and exalted and urged it one that ground that in beleeving it might be effected Acts 2. 3. 13. 17.31 Thirdly hee saith that when they are truly humbled and brought to repentance it is their duty to renounce their own righteousnesse and rest on Christ alone for salvation strange doctrin that a man should rely on Christ before he can beleeve that Christ dyed for him surely Paul was otherwise led the knowledge of Christ produced his repentance faith confidence and not these that Phil. 3 7 8 9. Fourthly he saith that doing this they ought to perswade themselves that Christ dyed for them c. here is right the cart to lead the horse and the building made the foundation surely the Apostle receiving the atonement throug divine love manifested in his death did let goe his own righteousnesse and depend on him to besaved by his life Rom. 5.8.10 11. Thus have I noted the Gospell and saith Mr. T. W. sets forth Oh you that through grace beleeve is not this a humane faith did such a faith ever support you in a day of tryall and when God by Spirit in the word of grace testified of his Sonne and in discovery of his rich grace to your heart brought you in to believe did not that melt humble and worke repentance in you or were you left to view reason from such things in you selves to parswade your own hearts to believe I must a peale to beleevers in this and so to M. T. W. his own heart because of that 1 John 4 5 6. That which he saith is the third ground Tho. Mocre brings to prove that Christ dyed for all is those generall expressions which the Scripture useth in speaking of Christs Death Surely if I can find him right in none of his heads of proceeding it is time to let answering of him alone 1 Tim. 2.6 Heb. 2.9 not an expression only but the whole sentences I writ to testifie the truth of them in the sense the words import whatsoever Title was put on my Book of which I need not be a shamed but before I began to prove I endevoured to cleare the businesse by severall distinctions in five severall chapters containing 32 pages and now I have by reason oâ— his and another not the worse because a Shoo-maker and another not the worse because an Apothecary seeing they are Christians calling them proofes yeelded them so to be and out of the first distinction Mr. T. W. hath affirmed two grounds though he hath disproved nothing by it then in the first chapter I shewed how the question is stated by divers the first as I had it from such as Mr. W. cals lay-preachers and that I opposed and that is it Mr. T. W. labours to maintain the second as it is stated by those called Arminians which I also have confuted in the Treatise the third as some Ministers have stated it the fourth and fifth as some learned sober and judicious Ministers in great place whom I love and reverence as godly howsoever they be affected towards me have stated it the sixt as some learned writers are reported to have stated it the seventh as it was stated in the Synod of Dort which I approve as good and true the last as Doctor Davenant stated it to
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.