4. It might also be inquired how he conceived that he should unvaile mysteries whether by setting them forthinwords or by some spirituall shine and demonstration removing the vaile from the heart and giving an eye to see surely this latter he is farre from presuming to doe knowing it is the peculiar worke of the Holy Ghost Iohn 14.26 and 15 26 and 16.13 14. 1 Cor. 2.10 11. But the former he must needs intend to doe it by and with words which if he intend rightly to doe he must doe it by the Scriptures of the Prophets and Apostles for so is the commandement of the everlasting God Rom. 16.25 26. their sayings are a light 2 Pet. 1.19 not lift up by his understanding to find out better fitter words to expresse the mind of God in and call the plain appearing sense his words and sayings hold forth a corrupt sense and then say they most be understood under another notion and call his formed sayings the true sense and the mind of God as is usuall with him his constant drift being not to unvaile but to vaile the Scripture sayings and therein he is not like to be very profitable in unvailing mysteries But let the Reader of his Booke parpend how many mysteries he hath unvailed Mr. Knowles saith their are divers of them and himselfe cals his whole Treatise an unvailing Treatise surely his confounding of things that are by the Spirit in the Scripture language distinct and his private sācied senses forc'd on many words in many places of Scripture should be put in to make many but they are mists not Mysteries unvailed But I will note those he expresly cals Mysteries and though they might be all exprest in three yet I will doe him right to be as numerous as I may THE FOVRTH PART I. Mystery Vnvailed THat there is no way to life and salvation but through Iesus Christ only p. 33. the only way to life everlasting is through beleeving in the Sonne of God page 88. there is no remission of sinnes reconciliation or redemption but only through faith in the blood of Christ The two former sentences verily true and the latter if he had put it in no reconciliation c. received but only through faith for it is in him before receit and taking it so I acknowledge this first of them a most sweet precious and usefull truth but this acknowledgement is too scant to beare the name of the Mystery for whether men beleeve it or not He is the way the truth and the life Iohn 14.6 The Christ the Sonne of the liuing God the Saviour of the World the Lord of all the head and Husband of the Church That whosoever beleeveth on him may receive remission of sinnes c. And this was declared before his manifestation in the flesh by the Prophets Isay 28.16 Acts 10.43 and the Apostles more fully and clearly have set him forth both Iesus to be he and that there is no other Acts 4.10 11 12 And as for the rubbish and mysts brought in by the Superstitious exalters of Iustification by workes blessed be God they have been removed by divers of Gods servants before our dayes and this part of truth more fully clearly held forth by many in our daies then in his Treatise who yet have not stiled themselves the unvailers though teachers thereof yea such the blessing of God that very many yea some children under 14. years of age know and beleeve not only the negative but that and the affirmative part of this also so that wee can no way count Mr. Garner the unvailer of this Mystery yea wee cannot overlooke his evill drift in his pretence of unvailing this Mystery even to vaile and cast a mist on 2 Cor. 5.14 15. Iohn 3 16 17. and 1 Iohn 2 2. to hide that he might deny the extent of the grace of God and his preparation in Christ for men and tender to them and so shut the doore against the greatest number of men from having any right or liberty to look to Christ to be saved or any hope in so doing II. Mystery That Christ dyed for all that is for all Nations or all kindreds of people both Jewes and Gentiles that so all Nations of the world might enjoy life and salvation through the death of Christ page 34 35 and 124. though the latter part of his expression be very scant and not as Scripture expresseth yet this rightly understood without wresting is also true and usefull but this sure was declared by the Prophets and more plainly by the Apostles Luke 24.26 27. 1 Cor. 15.3.4 And is taught by many but his drift in pretending to unvaile this Mystery is to cast a vaile on 2 Cor. 5.14.15 and other places as if full of darknesse and equivocation that hee might deny All to be All and call the smallest and fewest number in all Nations all Nations for which he hath no ground nor when Christ first undertooke for mankind were there such diversities of Nations And as all were made of one blood so in that Nature he dyed and rose and when he rayseth them for whom he dyed and rose it will not be with such distinctions of Nations kindreds and degrees so that this is a very poore shift to evade plaine Truth withall III. Mystery That the grace of God by the death of Christ is more abundantly enlarged and stretched forth then in former ages page 98 99. Those Mysteries of salvation under many shadowes was limitted only to the Jewish Nation now by his appearing and suffering in the flesh Those Mysteries are not only more cleare in themselves as being wholly unvailed by the Sacrifice of himselfe but also the benefit of them is enlarged farre and wide unto all the Nations of the earth who before had never heard of nor knowne the sweetnesse of them page 130 131. The first saying is verily true and the latter also as it may be understood of the sufferings Sacrifice of Christ by his Spirit made knowne and so its sweet and usefull and was foretold by the Prophets that it should be so Isa 44. Joel 2. and by Apostles and others experimented and witnessed Act. 2. 10. Heb. 2.1 4. And is so in some measure to this day and if then wholly unvailed why presumes hee to pretend to unvaile besides the benefit of the Death and Sacrifice of Christ hath in some sort beene participated of by all Nations from the beginning of the world and still is Joh. 1. 4 5-9 10. Act. 14.17 17.26.28 And for tasting the sweetnesse of the choise priviledges manifested and abundance of grace powred forth it is hard for him to prove that all and every Nation and kindred Among the Turkes Tartars Pagans Indians and Salvages doe taste thereof Though the fewest amongst all be not all Nations c. Though his pretence of unvailing be to cast a vaile on what the Apostles spake without vailing 2 Cor. 3.14 Act. 13.47 1 Joh. 2.2 4.14 That
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
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
nature though clearly delivered as is clear 1 Joh. 3.1.2 3. with Col. 3.3 4. the sayings themselves are a light so called 2 Pet. 1.19 4 Hee saith not that the sayings or the hardnesse of the things in the sayings did lead any to erre no sure if they had become fooles in themselves and beleeved the sayings and attended on God therein they should have had as much knowledge of the things as was meet for them in due season John 8.31 32. Prov. 8 9. But they not beleeving the truth of the sayings because of some things in them beyond their conception they did wrest them to bring them to their own conception and so hurt themselves 5. Hee faith not that all men or gracious men but only such 1. As were unlearned not spiritually inlightened and taught of God and so had not the faith and feare of God ruling in their hearts John 6 44 45. 2 Cor. 2.9 15. 2. Unstable such as did not abide in that which was plainly testified in the Gospell and which also they are at some time perswaded to beleeve John 2.24 3. And did wrest all the other Scriptures to their own destruction they did not so magnifie the love of God in speaking in the Gospell with words of plainnesse and truth for them to understand but tooke his sayings as the speeches of a Barbarian and so they beleeved not the sayings in their own plain repoit for in so beleeving or speaking they had not erred Mat. 2.5 6. But they did wrest mangle adde too or take from frame absurdities raise their own consequences and then make glosses and so wrested the Scripture to their own destruction so that all this rather holdeth forth the plainnesse of the beginning of the Gospell And if it be replyed that Christ spake many things in partables Mat. 13.3 Answer is it is true he did so and yet he spake the beginning of the Gospell clearly John 3.15 19. and the partables expounded to his Disciples are now left upon record for us and so that to us can be no sufficient plea Mat. 13. and Luke 8. But though he did speak many things in parrables before his death and resurrection yet he left in charge with his Disciples to whom he promised and after his ascension did send forth his spirit to teach them all he had said to them Iohn 14.26 that what he told them in darknesse they should speak in the light and what they heard in the eare that to preach on the house tops Mat. 10.17 and is not this given as a reason that the knowledge given them is a light set on a candle-stick that they that enter in may see the light Luke 8.10 16. And have not the Apostles professed to have kept this charge to have used great plainnes of speech not to put a vail over their face 2 Cor. 3.12 13. and to have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending themselves to every mans conscience in the sight of God 2 Cor. 4.2 and to write none other thing then those to whom they writ did read 2 Cor. 1.13 and so as when they read they might understand their knowledge c. Ephes 3.4 protested before God the things they writ they did not lye Gal. 1.11 20. And shall wee be such fools then to be cheated and drawn from the beleefe of the plain sayings of the spirit in the Gospell by unbeleeving intimations of difficulty to preferre mens painted fancies farre be it VIII He runs most upon reasoning and frameth reasons to find and conclude impossibilities of truth absurdities untruths and contradictions of truth even in the plain sayings of the Holy Ghost page 25 47 111 159 and 172. And so hovers about a text to fashion it for himselfe before he dare meddle with it the particular reasons I shall deale with in answer of his senses forced on many words and his latter conclusions only note this here this is not the way of faith or of a beleever nor yet the way to faith it beseemes Hethens and Pagons for their religion and not Christians It beseems us what ever our Lord hath said to beleeve it true right and good though it be a bove the reach of our reason and not to goe reasoning and inferring and so seek to have reason first satisfied and then beleeve But to beleeve first that reason may be subdued in beleeving till when it cannot be rightly satisfied about the truth and goodnesse of divine things seeing it is naturally an enemy to God Rom. 8.6.7 and must be subdued 1 Cor. 1.18.19.20 and such as have striven to have reason first satisfied have turned from the truth John 6.29 to 66. and this is the way by which the writers of Divinity and Phylosophy dissected have denied the creation and beginning of the world the drowning of the world severall actions of Christ and the resurrection of the body after death they conceit they see so many impossibilities of truth in the sayings so many absurdities and contradictions and they pretend discoveries of mysteries in which they affirm all true so denying the whole foundation of Religion Oh reason unsubdued Oh wisdome of the flesh what an enemy art thou to God I am sorry to see a man of such eminencie so swayed by thee IX He compareth the sayings of God concerning Christ and his workes by him with the sayings of his servants touching men yea and of others also as page 63. not to equalize only the world and all men in their sayings in the largenesse of the extent which yet were too much to equall man with God but to limmit the extent of those words in the sayings of God to the extent in the sayings of men which is very evill and dishonourable to God Isay 40.12 18. and contrary to our expresse rule Heb. 2.8 1 Cor 15.27 from Psalme 8.6 with Iohn 1.2 3 12. Though Mr. Garner hath done this hiddenly X. He limmiteth generall sayings of the spirit for propositions for faith to applicatory sayings of Beleevers by the spirit in profession of faith yea and maketh those applicatory sayings in confession of faith to be the true interpretors and oppeners of the largenesse of the extent of the generall sayings for propositions for faith pages 60 61 68. And by the same way of interpretation there is as much force every way to deny that God created every man because it is said of Israel one God hath created us Mal. 2.20 that all men have sinned because it is said of Israel we have sinned and committed iniquity Dan. 9.5 and of beleevers in many things wee offend all Iames 3.2 That all must dye because it is said of Israel wee must needs dye 2 Sam. 14.14 that all shall be raised because speaking of the Jewes it is said many c. Dan. 12.2 and that all shall come to judgement because it is said in speaking to
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
for the Sonnes of men And being made perfect 2. For the second he was made the author of eternall salvation is not that cleare also to be a further and distinct businesse are not the words plain And being made made perfect he became or was made the author of eternall salvation to them that obey him As he is the procurer He. 2.12 so he is the doner and giver of it John 1.12 and 6.14 and 17.2 And this saying eternall salvation unto all them that obey him doth impart that which Scriptures else where sheweth some salvation fore-wrought and vouchsafed that men might obey him in receite and exceptation whereof men doe obey him and in neglect and refusall or disobedience to him wherein also will appeare a distinction of salvation it selfe considerable if the sayings of the Scripture it selfe be heeded and believed which sheweth us 1. That Jesus Christ himselfe in his own body as the second publick man having in the nature of all mankind and for them dyed for our sinnes and risen for our justification and in the same nature being ascended exalted and filled with all fulnesse of grace 1 Pet. 2.24 Rom. 4.25 Hath so saved out nature in himselfe that all or any of that nature comming to him may and in union with him shall partake thereof Rom. 5.18 1 John 5.11 12. And he using meanes to that end that men might seek and come to him John 1.4 5 7 10.11 Pro. 8 4 9. Hee indeed is and truly so called The salvation and Gods salvation to the ends of the earth Acts 13 26. Isay 40.6 Gods salvation which he hath prepared before the face of all people A light to lighten c. Luke 2 30 31 32. A horne of salvation Luke 1.69 And I believe this is a true and a reall salvation and eternall and compleat in him before it be made known and the making known of him is the making known of salvation and that for remission of sinnes also though many receive it not Luke 1.77 79. Acts 13.38 39 And is not here a salvation a prepared salvation a salvation made known and set before men larger and farre more then have enjoyed it 2. The word that sets forth Jesus Christ the Sonne of God and saviour of the world and what he is hath done and doth in Heaven for us and is ready to bestow one all that doe believe and so calleth them and tendereth grace to them on believing It is called the word of salvation Acts 13.23 26 30 And they that neglect it are said to neglect great salvation Heb. 2.3 And is not here salvation even in the tender before and larger then the receipt and enjoyment 3. The extention and reaching forth of mercies to men Psal 145.8 9. as the persecution of their lives and so giving space for repentance Acts 17 27 28. 2 Pet. 3.9 Rev. 3.21 the preservation of the other creatures that they might serve for the good of mankind Mat. 5.45 Psal 36 5 6 7. and blessing these to men for the good and welfare of men in this life Acts 14.17 and all this extended through the Propitiation Christ hath made and ransome he hath given for men in which mercy and truth are so met that God without violation of truth and justice may shew mercy to sinners Psal 85.10.11 And he is not only good to all in that his mercy is over all his workes but also he is righteous in all his waies Psal 145.17 and so all these mercies are testimonies of his goodnesse Psal 19.1.6 Rom. 10.18 Acts 14.17 and that to lead to repentance and seeking of him Acts 17.27 28. Rom. 2.4 much more the word and Gospell where it comes discovering Christ which also is that all to whom it comes might believe Iohn 1.4 7 still further where his spirit comes in thâ— meanes striving with men Gen. 6.3 these with all the preservations and deliverances inlightenings and motions leading from any evill towards God as they come from and through a salvation effected in our nature by and in Christ and as they are witnesses of that salvation and come to lead to it that in receiving of it men might be saved so they are indeed and that truly called salvation or saving Exod. 14 13. Psal 144.10 and 36.6 7. Yea the Holy Ghost wils us to account that the long suffering of God is salvation 2 Pet 3.15 and thus in these respects he is the Saviour of al men 1 Tim. 4.10 Yea the salvation in Christ and love of God there-through appearing in all these fore mensioning mercies or saving or salvations doth come to men to call to reprove and so to allure to come to Christ The salvation of God and such as for love of other things doe refuse and come nor in are said truly to forsake their own mercies Iona 2.8 loose their own soules Mat. 16.24 Deny their right and lawfull Lord that bought them refusing his counsell and so bring upon themselve swift distruction 2 Pet 1.2 and are even for that cause given over to Satan and distruction not because he had not bought them but because they denyed him that bought them not because he had not loved them nor shewed love in doing good for them and to them but because they have been adversaries to him for his love and rewarded him evill for good and hatred for his love Psal 209.4 5. not because God sent not his Sonne that they might be saved and that Christ shed no blood for them nor extended meanes there through to them not any motions of spirit therein but because they have troden under foot the Sonne of God and counted the blood of the Covenant wherewith they were sanctifyed an unholy thing and have done despite to the spirit of grace Heb. 10.29 not because there were no truth in Christ for them nor love of the truth to them nor willingnesse and power in that love to save them nor it extended to them but because they received not the love of his truth that they might be saved 2 Thes 2.10 12. But held the truth in unrighteousnesse Rom. 1.18 Not because their was no propitiation made for them nor meanes used to purge them But because he purged them and they were not purged Ezek. 24.13 Not because he would not nor sought there returne But because they would not harken to his councell they would none of him Ezek. 33.11 Psal 18.11 Prov. 1.24 30. John 5.40 Mat. 23.37 no nor simply and absolutly in the first place because they could not But because when light came and power removing the yoake of the Jewes They regarded not his light and power that would have enabled them But loved darknesse rather and so were given up and then could not Hos 11.3 4. John 3.19 Rom. 1.18 28. now can any say he had no salvation in himselfe for them nor extended any to them and was no Saviour of them surely none can say so truly But they were rebellious and disobedient to him and
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
that record as to a light shining in a darke place for the word or record is a light till the day dawn and the day star arise in his heart 2 Pet. 1.19 John 8.30 31 36. But he that beleeveth on the Sonne of God that through the grace seen and beleeved in the record is overcome to beleeve or depend on him for eternall life as Rom. 5.8 10. Acts 18.27 he hath the witnesse in himselfe as John 3.33 Psal 36.7 8. Rom. 14.22 23 24 25. and 5.1 Again mind that he saith not he that beleeveth not on the Sonne of God hath made him a lyer for if a man beleeve God his saying or the record God hath given of his Sonne though he yet want light and power for a through and unfeined dependance on him for eternall life yet if he take heed to this testimony or word and record as to a light shining in a dark place till the day dawn and the day-starre arise in his heart God wil not charge him w th this great sin of making God a lyer But he doth well and shall in due season experiment that light and power that will inable him to depend on Christ and build on him Isay 40.31 and 49.23 and 50.10 But he saith He that beleeveth not God and beleeveth not his record hath made him a lyer And why is he charged with so great a sinne is it because there was no truth of good in the record for him nothing in Christ for him farre be it no it is because he beleeves not the record God gave of his Sonne as 2 Thes 2.10 11 12. verse 11. and this is the record that God hath given of his Sonne that God hath given to us eternall life is not here the gift and this life is in his Sonne is not here he in whom it is and where God hath given it and put it for us that wee might have it so that here is the gift distinctly and is not the receit as distinct in verse 12. He that hath the Sonne hath life and he that hath not the Sonne hath not life Lo is not here the distinction again between beleevers and unbeleevers is not the having the Sonne the beleeving on the Sonne John 1.12 and have not such beleevers the witnesse within them and eternall life John 3.18 33 36. and is not the not having the Sonne the not beleeving on him John 1.11 12. and are not such destitute of eternall life and that not because it is not in Christ for them but because they beleeve not on him John 3.18 19 36. And he that beleeveth not to day and so yet hath not the Sonne may he not beleeve to morrow and so have both the Sonne and life in him and how if it were not before in him 1 Tim. 1.15 16. 2 Tim. 2.25 26. 1 Pet 2.12 so that the distinction is here clearly held forth and that life is larger in Christ then in the receit and Mr. Garners hovering about as a fraid to looke in the text affirming some part of the truth which wee deny not that he might deny some part that wee confesse hath hurt us nothing Lastly whereas he feares my thoughts of strengthening the distinction by saying there is justification in Christ for all persons to this I answer I know not where I said so nor I suppose doth he for I beleeve spirits to be persons and I doe not beleeve Justification to be in Christ for the fallen Angels not for all nor for some of all sortes nor for any one of them and likewise though I said and writ for men yea for all men while they are no worse then men yet I have explicated the same and affirmed that though life be in Christ for all yet some have so rejected him while he was striving with them to have brought them to life that for their opposition and rejecting of the truth and grace of God that he hath given them up to Satan and they are become of the serpentine seed and so the dore of life is shut against them and though this life be still in Christ for all men yet not now for them who though still called men yet are and are called also somthing worse then men reprobates sonnes of Beliall c. yet they are persons still as I have shewn in the opposed Treatise chapter 11. page 56 62. It is not uprightly or fairely done to alter and change mens termes and phrases when he is dealing with them But let the termes be as they are for all mankind and I will mind what he saith page 23. He desires to consider that these words In Christ when they are spoken of or applyed unto redemption Justification Salvation and the like they doe properly signifie by or through Christ and holds forth unto us a reall glorious and sure enjoyment which those have of redemption Justification and salvation in Christ of whom the things are spoken To this I answer that if I had not met with subtilty and fraud in his positions and termes before I should marvell much at this Why he puts down his businesse thus That these words in Christ when spoke of or applyed unto redemption c. will he grant it concernes all men when that preparation in him is avouched as ready for them that yet have it not and they called to it though some refuse as Prov. 9 1 5. Mat. 22.2.14 Rom. 5.18 and divers more places then he must unsay the drift of his whole Book if he grant not this he goeth wrong for his proofes and speaketh fraudelently 2 Why puts he it down these words in Christ and not the atonement and reconciliation made by Christ and life and Justification in Christ seeing our discourse is about the person of Christ and what he hath done and what is in him for men and so that there is life and justification in him for men whether men have it or not and before any doe receive it Iohn 1 4 5 7 9 12 17. Rom. 5.6 11 12.6.8 1 Joh. 5.11 12 and many more places If he yeild this he unsaies the whole scope of his Book If not he speakes subtilly and his proofes are yet to seek 3. Why doth he only mentioned these words In Christ when in the text last named the words were in his Sonne and so not limmitting to particular words but minding the person of Christ and so in Christ in Iesus Christ in his Sonne in him in whom c. are all one which by his own practice is granted therefore let not his Reader be dazled with his singling out words Why doth he say the words in Christ so applyed doe properly signify by and through Christ If he meane it of the work which he only in himselfe in his own personall body and by himselfe did accomplish and compleat with God for men and of that fulnesse of power authority and grace he hath received in our nature in his own person that he may govern and
he saith it of his Son he hath put all things under him there is nothing left out nothing excepted but God himselfe and is not here a rule from as good and skilfull a Teacher and one that can tell the mind of God in the Scripture as wel and better then Mr. Garner so that if it be Gods sayings and that of his Sonne and his workes in and through him and he say it is All men there is not a man to be left out or excepted but only the man Christ that is God man by whom the workes were wrought and so when in the words following he speaketh about his love to men whose nature Christ tooke and so became lower then Angels for a time and saith by the Spirit of God of the workes of God in and through Christ that he by the grace of God should taste death for every man or as Mr. Garner likes better for All Is it not manifest that there is not a man left out that he dyed not for but only himselfe and saith not the Apostle the same to the Corinthians to whom the Word was so fore expounded 2 Cor. 5.14 15. And what we are here instructed of the word All when God so speakes of his Sonne is affirmed of his workes in Joh. 1. from 1. to 12. where we have three universall tyes of the workes of God by Christ 1. All creatures Joh. 1.3 All things were made by him and how large is this mind And without him was not any thing made that was made And is not the same said of preservation of the world since the Fall Psal 75.3 By him all things consist Col. 1.16.12 2. All mankind Joh. 1.4 In him that is in the Word that is now come in the flesh even Christ was life as life is in him 1 Ioh. 5.11 So from the beginning it was 1 Ioh. 1.1 2 3. And for whom or whose benefit was this mind the text and the life was the light of men yea but what men those that were really and gloriously partakers of it in themselves before God as Mr Garner saith mind the Text v. 5. And the light shined in the derknesse and the darknesse comprehended it not were not these naturall men and unbeleevers and is not Christ in whom this life is and this life proceeding from him witnesses of That All men through him might beleeve vers 7. And is 〈…〉 affirmed the true Light that lightneth every man that commeth into the world vers 9. And is not that the Word that was made by him and in which hee was and yet it knew him not And whereas out of this world he chose a people and gave them his Oracles and so made them his owne and put his Name upon them Did not he come unto them and yet they received him not vers 10 11. And is not here all the world of mankind from vers 4. to vers 11. while the life in Christ for men and the extention of light there thorow to men is treated of But now for receit see vers 12 To as many as received him this when all refused some by grace overcome to them he gave power the right and priviledge to become the sonnes of God it seemes they were not so before even to them that beleeve on his Name c. And is not this As many another universality even all and every of them that by a new birth beleeve on Christ so then here in the beginning of the Gospell yea in the beginning of the first relation revelation and declaration thereof after the personall Ascension of Christ in our nature we are taught how to understand the words Men in divinity mentioned All men every man and the world If the saying be by God and of Christ his Sonne and his works by and through him if it be of creation and the things created we are to understand it of all things nothing excepted but the Creator himselfe If it be of creation by Christ and a redemption wrought by Christ in his own person and so life in him for men and some mercy and light therethrough extended to men we are to understand it of All men not one excepted but The man Christ Jesus that hath wrought it for men and if it be of the peculiar priviledges of son-ship communicated by Christ we are to understand it of all that are borne of God and so by faith made one in Christ even sons of All them and no more but them and none here excepted but the Sonne himselfe whose the priviledges are and who doth communicate them to All that receive him and so in him are made sonnes neither is eternall life in any place of Scripture said to be given by Christ to men indifinitely nor to All men nor to every man nor to the world as by Mr. Garners doctrine it should be of his sense of all men c. were right nor is life said to be in Christ for the beasts fowles nor his light to shine in them though they be preserved by him for mans sake yet the light in that mercy is for men So that in these Scriptures Psal 8.6 Heb. 2 8. 1 Cor. 15.27 Joh. 1.3.12 and the same in Colos 1.16.20 as is shewed in the opposite Treatise Chap. 9. to 8. we have a ground a warrant and reason given with a rule to know how to understand the words All and All men every man when spoken in generall and plaine propositions when spoken by God and of Christ and the great workes of God in and through Christ when applyed to all creatures as creation preservation ruling when applyed to men as making them righteous convicting or condemning for him when fallen working a restoration for them in a publike man as they fell and were condemned in a publike man extending mercies to testifie his goodnesse and lead to repentance appointing once to dye the raising of them and bringing them to Judgement And when applyed to beleevers regenerate and new borne men as the forgivenesse of all their sinnes renewing their nature interessing them in the priviledges of Jesus Christ himself giving them eternall life yea and that in glory â—aigning with him after the Resurrection All and every according to that mentioned and to which in speech applyed admits no exception no not of one but God and Christ himselfe yea Mr. Garner confesseth in his margent pag. 44 45. The word All in Scriptures upon some occasions is to be taken for All persons from first to last but he neither shewes when where nor on what occasions nor shewes any ground or rule that may stand to know it by but leaves that for a Pope to canonize the text and tell us when where and in what sense the Scripture speaketh truth But the Holy Ghost hath given us a ground or rule which will neither deceive us nor leave us at uncertainty And the same rule will serve us to understand the words world and nations when they are spoken of by
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
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
before Mr. Garners time or mine so that he in this hath unvailed no mystery but strove to cast a vail on Iohn 6.33 51. to obscure the plainly appearing sense and to make men beleeve that the life of the world and the life of Christ that eternall life he gives to them that in beleeving he draws out of the world is all one and the same life a grosse and absurd conceit V. Mystery That the reall manifestation and suffering of Christ in the flesh his personall Death upon the Tree was more wonderfull glorious and mysticall in respect of the declaration of the wisdome power and grace of God which did more wonderfully shine forth in it then either the promises or shadowes of his Death so it was more wonderfull and glorious then those in respect of the power fruit of it also which was the breaking down the partition wall which was between Jewes and Gentils it was the beginning of life and salvation unto all Nations of the world p 111 112 113 114 126. He cals ' it the glorious saving power of the Death of Christ and surely I am ready to acknowledge the dying of Christ precious powerfull glorious c. and the Death of Christ exceeding in power glory and fruitfulnesse and that to Gentils also But this hath been unvailed by the Apostles and is clearly held forth in preaching and writing generally and so not unvailed by Mr. Garner who hath rather vailed the plainly appearing truth then unvailed the mystery in his expressions for the Death of Christ was gloriously and savingly powerfull even before his actuall dying and that to mankind and in Beleevers from Adam to Noah and from Noah to Abraham before there was any Nation of Israel distinct from Gentils Heb. 11.1.8 and when that distinction was it did not limmit the power of his Death to Israel muchlesse did it limmit it to the lewes it only limmitted the enjoyment of the priviledges of the first Testament to them and yet not so but that the door was open for any Gentile of any Nation in submitting and comming in by Circumcision to be one people with them they might enjoy Exod. 12. and 13. though through the pride of the Gentils this became a partition-wall And yet farther through Christ was much glorified in being inabled to dye such a death and mercy and truth met therein yet the Holy Ghost speaketh of the personall sufferings and dying of Christ as of an abasement Isay 53. 2 Cor. 5.21 Phil. 2.7 8. and of his resurrection as that wherein he was mightily declared to be the Sonne of God Rom. 1.4 and sayeth expresly notwithstanding his denying that if he had not risen wee had been yet in our sinnes and faith and preaching vain 1 Cor. 15.17 And that he is exalted to be a Prince and a Saviour c. Acts 5.31 and received spirit gifts in the man for men even for the rebellious also That the Lord God might dwell among them Psalme 68 18 and by this spirit making known and applying the death of him that is risen that was once dead and is alive for evermore it is that his death is so glorious powerfull and saving in men as is foreshown But Mr. Garner saith expresly that to dye for men and to gather them together in one is one and the same thing pag. 126. so that he doth but talke confusedly when he talkes of sprinckling for blood-sheding and blood sprinckling are by this saying one and the same thing so that here he vailes the mystery in Scripture unvailed VI. Mystery That Christ was fore promised to be a light in the Gentils revealing in them and giving to them remission of sins salvation life everlasting through saith in Christ page 128 And that unto all those to whom he is a light which himselfe expounded in many places to be all the Nations of the earth All men the World the whole World the Gentils c he revealeth himselfe in them drawing their hearts to beleeve in him unto life everlasting page 129. This is the main and bottome matter the grand mystery and swaying and interpreting truth which though in many places he puts down in his own name yet he takes it for granted none will deny it this streams through his Book from the beginning to the end and is the ground of his forcing his private sense on so many places of Scripture this is it led him to such expressions in his unvailing Mysteries This is it with which he answers Mr. Lambs reasons this is the maine matter and bottome proofe for his confounding the destinctions at first and for raising his conclusions at last and to speak as the truth is if he have unvailed any one Mystery this is it but whether it be a mystery of truth or no that remaines to be tryed for he hath brought no proofe nor testimony for the truth of it but his own affirmation and Mr. Knowles aprobation and that is to light for proofe for we have no Rabby to take any point of faith from for his own authority or testimony but only Christ Mat. 23.8 nor are we to esteem any light in his sayings that addes to or takes from or speakes besides and otherwise then the sayings of Christ in the Gospell Isay 8 20. Gal. 1.6 7 8 9. Rev. 22.18 19. Besides Mr. Garners expressions are some-what harsh and dangerous giving to much aprobation to the opinion of those that will speak as gloriously of the death of Christ as he and yet concerning Jesus that was borne in Bethlehem â—e out of us dying and rising and offerering Sacrifice for us and so a propitiation with God for us and this made known to us concerning that in his person without us by word and Spirit and all effecacies thereof are nothing but Christ after the flesh and knowing him after the flesh And they exalted a Christ that is the Son of God the Saviour the propitiation they say and in every man Dying in a man and rising in a man and this their happinesse when this in them is revealed to them quite besides the Scripture the next step to Athisme And Mr. Garners expressions are come very neer to it but to say the least in this expression of his mystery that with faithfulnesse can be said he wrongs the Scripture Isay 52.15 and 9.1 2. Mat. 4 14 15. That speakes of Christ personall comming to the Jewes preaching the Gospell to them and that Gentils also might enjoy the same As if Zabulun and Napthaly because bordering upon and in the way of the Gentils were Gentils and as if the Gospell preaching by Christ come in the flesh were not a great light among them yea no light but only to those in whom Christ was revealed giving them remission of sinnes and everlasting life yea he alters the language of the Holy Ghost who speaking of the life and propitiation in Christ and the Salvation in him as set forth shining and tendered in the Gospell
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.
dispense then he speakes untruly for though by and through be true and good words and included yet in him is the most proper tearme when wee speak of that in himselfe and so used by the Holy Ghost Iohn 1.4 1 Iohn 5.11 Rom. 3.24 Col. 1.19 and 2.3 9. But if he grant a redemption and life in this sense he overthroweth all he hath hitherto said if he deny it he denies the foundation laid by God in Sion to be such a foundation as may be for any that are not yet come in in the call of them a foundation for and of repentance faith c. or for any so coÌ„ming in to be built upon denieth him to be a dore of life for any not yet entered and the true Vine or Olive tree for any yet to be grafted in that are not in him already and so taketh away the key of knowledge from men and shuts the dore of life against them but if he mean it of the vertue and power of this redemption life in Christ in the fruites thereof inâ—dened to men as the preservation of their lives and mercies vouchsafed to lead to repentance Iohn 4.5 9. Act. 14 17. 17.26 27 Ro. 4.2 Then he saith right It 's most proper to say By or through for many enjoying these yet have not himselfe and so have not justification c. Iohn 1.5 9 10 11. But this sense holds not with his businesse nor after saying so that his meaning is of the redemption justification and salvation in Christ and which he is as it is given in or as he entereth and possesseth the hearts of such as in appearance of his grace are reconciled to God and so in abled to beleeve in him And this being his meaning his saying that IN doth properly signifie by and through doth give cause of suspition of ignorance and of errour First of Ignorance for this redemption Justification c. is not received in the receit of some discoveries or opperations only but in receit of himselfe The Scripture beareth witnesse of him and that which is in him Iohn 5.39 and so doth the holy Spirit also Iohn 15.26 1 Iohn 5.6 10. and the faith of the Spirits working looketh on him Zach. 12.10 Phil. 3.7 8 9. Beleeveth on him Iohn 3.36 and so receiveth him Iohn 1.12 and he even he himselfe is the Beleevers righteousnesse Jer. 23.6 and life Col. 3.4 made of God unto them whom he hath made in him wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 and so as life is in him and he is life and they that have him have life 1 Iohn 5.12 So beleevers have their life in him and in the very having of him Ephes 1.7 11. whence their whole confidence and rejoycing is in Christ Jesus Phil. 3.3 whence though by and through in this sense be true good and proper also yet in Christ is as proper yea more proper of the two Secondly of errour for in receit of this redemption besides the faith and hope in him which it effecteth it doth worke in the beleever in all his faculties powers and members melting and softening the heart renewing the disposition and conversation and so redeemeth and saveth from the polutions of the World the tyranny of Satan hardnesse of heart and rebellious lusts and brings up and unto love of brethren and works of adoration and mercy Ezek. 36.27 28. Tit. 2.11 12 13. In which also the beleevers faith is justified to be unfained and lively Iames 2.19 c But I hope Mr. Garner will not say this is their life and justification before God in which they glory and rest and approach to God in confidence on though that for which they are thankfull to God and though they may be said to have this in Christ because it is effected in them from his presence by spirit in them and that which is borne of the spirit is spirit yet this is properly said to be by and through Christ and so this interpretation of in Christ by him remaines darke and boubtfull 5. Why doth he say the words hold forth a reall c. enjoyment by those of whom the things are spoken what meaneth this Doth any deny that when the redemption of Christ c. is applicatively spoken of concerning those which have received the same that the so speaking doth not imply a real enjoyment by those spoken of no sure the opposed Treatise every where acknowledgeth it and bringeth forth more testimony for it then Ephes 1.7 11. as he also might have done but that proves nothing for his businesse for it was in him before they received it and there is more in them then they are partakers of in themselves though by faith they have it in them and so his saying a reall glorious and sure enjoyment which they have of redemption Justification and salvation in Christ is good and true of beleevers if understood of having it by faith in Christ But if this reall glorious and sure enjoyment in Christ be understood according to his drift to confound the distinction and as he expresseth and explaineth himselfe page 10. and the three last lines which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ then his saying is not Scripture-like nor savouring of the spirit by which the Apostle speake who acknowledgeth all fulnesse of redemption justification and life in Christ that by faith they had all in him and were compleat in him but in respect of a glorious enjoyment and participation in themselves they have not only confessed their life hid with God in Christ Col. 3.3 But that they had not yet attained Phil. 3.12 13 that though Sonnes yet it did not appeare they say not what wee are but what wee shall bee 1 John 2.2 And that they were carnall and though the spirit alive yet the body dead and that they had the first fruites of the spirit and waited for the redemption of their bodies Rom. 7 14 15 24 25. 8 2.10 23 such high flowne speeches of glorious partaking in themselves of all that is in Christ for them would more beleeve such as Himmeneu Philletus that say the resurrection is past all ready they enjoy all to be enjoyed 2 Tim. 2.18 But to passe by his saying in this sense What if the redemption Justification and salvation in Christ be spoken of Christ as it is in him and prepared by him for men and he and his preparation spoken of and men spoken to as Prov. 9.1 5. Mat. 22.1 7 John 1 4 11. and 3.16 17. what doth it signifie and hold forth then Doth it not signifie good will and rich provision in him and set forth him a light salvation and life that men might repent and come to him and have life doth not all the Scripture quoted to this end bear witnesse to this and doth not the opposed Treatise testifie the same and is not this that
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