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
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
not be as their Fathers A stubborn and rebellious generation c. Now if any with a brazen face would say Might here had the force of an absolute certainty the sequele in both places will prove him false for they did not all so but to come to the very Text thus by him abused Joh. 3 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Here if Might have the force of an absolute certainty the world shall certainly be eternally saved or otherwise then in and by himselfe ransomed and preserved and means used that they might repent beleeve and so be saved How is that true our Saviour saith of the same world distributed into parts verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already c. vers 19 36. Where were Mr. Knowles and Mr. Garners eyes that durst presume to force such a contradictory sonse on this place But let us see this very word Might in this Evangelist and and take the interpretation from our Saviours own mouth Joh. 5 32 33 34 There is another that beareth witnesse of mee c. now did not John beare witnesse of the light that all men through him might beleeve Joh. 1.7 And are not here many of them to whom he did beare witnesse that did not beleeve Besides our Saviour in this John 5 farther instiucting and teaching these Jewes Doth he not say expressely vers 34. These things I say that Jee might be saved behold the same word that is in Iohn 3.17 and yet doth he not say to the same Jewes Ioh. 5.40 Yee will not come to me that yee might have life Oh how contrary is the mind and exposition of Christ to the mind and exposition of Mr. Garner whose corrupt sense is of ill consequence viz. 8. The words Gave Give Send Sent Joh. 3.16 17. we are every where in Scripture speaking of this businesse saith he pag. 79. To understand therein the everlasting blessednesse and salvation of those for whom God Gave Sent c. This is so contrary to Scripture and truth that nothing need be said thereof the next verses 18 19.36 confuting it 1 Cor. 6.8 Mark 12 2.8 and Joh. 6.32 My Father giveth you the true bread from heaven And what was this lesse then that John 3.16 17. and yet they mist that everlasting blessednesse c. Iohn 6.66 ☞ 1. 9. The words Taketh away in Joh. 1.29 Taketh away the sinne of the world Here and else-where he saith the words Taketh away is Hee certainly fully freely powerfully and for ever taketh them away and this in some sense might stand but he stops not here but proceedeth and saith it signifieth a perfect powerfull absolute and compleat removeall and that for ever yea of the dominion lordship merit wages power and strength of sinne so as the one or the other shall never returne any more yea so as makes to the perfection and salvation of those from whom hee taketh them away c. pages 66 67 68. Are not here glorious and high words Are his own sinnes thus taken away thinke you what ever they may be hereafter Is he already so much freer then the Apostles were in their times Ro. 7.15.24 and 8.1 2 23. Jam. 4. ◠1 Joh. 1 7 8 9. But let the businesse be weighed in the Ballance of the Sanctuary Taketh away both in Scripture and common use of speech may be truly and rightly understood 1. Of one that hath taken sinne out of the way 2. Of one that doth it that is ordained to and able for it and will do it in all them that come to him 3. Of one that hath done it in all that have come in to him And in all these senses it is meant of Jesus Christ First For Taking out of the way We have two things to note how sinne lyeth in the way between God and men to make a separation and so to stop the passages and make it impassible either for the mercies of God to bee extended to men or for mens approach to God And these are 1. That great offence of our first Father Adam by which sinne entred into the world and death by sin so as all have sinned and in their receiving of their being from him are guilty of and defiled with and under the power of sin and so subject to Law and Death Rom. 5.12.18 19 And the truth of God necessitates his Death and his Justice necessitates his suffering the curse and till both bee done and overcome there can no mercy bee shewne to men nor is there any passage open for their approach to God The Winter abides for impassibility of the way Heb. 9.22 Now Jesus Christ as a publike man in the nature and stead of all being manifested to take away our sins and being made a curse for us and in rising Just and a Conquerour offering himselfe a sacrifice to God hath done this work fulfilled truth and satisfie Justice and so mercy and truth meet and truth is sprung out of the earth and hee hath abolished death removed out of the way that which was contrary to us opened a gate to life procured mercy to be shewed us so as the Winter is past the way passible and righteousnesse flows down from heaven 1 Joh. 3.5.6 Psal 85.10.11 2 Tim. 1.9 Cant. 2.11 Psal 136. and 145. So far are all men indebted to Jesus Christ for so taking sn out of the way that mercies are shewne them through him and a gate opened that they might enter Psal 75.3 Rom. 14.9 which might move to submit to him Though Mr. Garner by denying this teach the greatest part of men to deny the Lord that bought them 2. This Doore opened through Christ and these mercies extended testifying of him and calling to him Act. 14 17. and 17.24.28 Rom. 2.4 God being well pleased in his Son and delighting in him lookes downe from heaven upon the sons of men to see if there bee any that by all this his goodnesse extended will understand and seeke after him but alas men comming to understanding and the light of his mercies shining on them they yet abide in darknesse impenitencie and unbeliefe hardning their hearts against his mercies c. Psal 14. and 53. with Rom. 3 10.19 And this most properly is called The sinne of the world John 1.4 5-10 11. 1 Joh. 5.19 And its terrible to persist therein Psal 68.18.21 For this provokes more highly then the former so as from the love God beares to his Son it would stop all continuance of mercies and meanes and cause the shutting of the doore to repentance and life but that even this Jesus against whom they so sin doth mediate for them by vertue of his sacrifice and takes this sin also out of the way that hee procures lengthening the dayes of his patience and continuace of mercies and meanes with some strife of spirit to them 1 Tim.
lesse then salvation through faith in Christ page 119. and mind his after explication saith he No taking away of sinne no Redemption Reconciliation or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them neither is it any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled on our consciences by the power of the Spirit page 194. Neither are any persons redeemed or purchased with the blood of Christ not have they any part in his death and blood shed who have not their consciences sprinckled with the blood of Christ neither doth his blood any other way redeem purchase reconcile or make Atonement c. Surely were it not for the sake of some others I should no otherwise answer these greiveous blasphemies of the death Resurrection and presenting of the vertue of the precious blood of Iesus Christ and his invaluable Sacrifice offered to God his Father then they did Rabshâ—kah with silence Isay 36.21 For he knoweth that in the opposed Treatise it is shown by and according to Scripture that there is none reconciled in heart to God none Redeemed from among men to God no purgation in Conscience but by the spirituall sprinckling and application of the precious blood of Christ and so in the application and receit of that reconciliation propitiation Atonement Redemption purgation and righteousnesse which Iesus Christ hath by and in himselfe wrought with God for men and in whom it is perfect and compleat before any receive the same and though here through many mercies by him be reached unto men to draw to him yet this Atonement c. is received no other way but in receiving him in whom it is and from whom it is never devided as is also shown in that other Treatise of the discourse about the precious blood of Christ And in this Reply also which distinction he hath striven to confound and yet now in his fashion he would seem to acknowledge it but to the greatest dishonour to Christ and in fury to men and to Saints also that ever I saw in any writer that confesseth Jesus that was borne in Bethlehem and of the Virgin Mary to be the Christ which yet I hope in part he doth but here in these affirmations it is evident without any wresting or glosse 1. He hath denyed That Christ by the vertue of his blood and Sacrifice offered to God hath purchased All men of God and received the right of Lord-ship over them thereby and so a power and right of judgeing them by his Gospell and aggravation of their sinnes by his blood shed for them and mercies extended there through to them For he hath peremtorily affirmed that there are no persons purchased with the blood of Christ who have not their coÌ„sciences sprinkled with his blood and that his blood doth not any otherwise purchase then by sprinckling upon the Conscience And so hath plainly denyed the truth of those sayings of the Holy Ghost Ro. 149 12. Phil. 2.9 10 11. Acts 10.36 42. Psalme 2.6.10 2. He hath fully denyed all that preparation and provision of Redemption Reconciliation Atonement righteousnesse life and Spirit which God by vertue of the precious blood and Sacrifice of Christ presented to him hath made in Christ to be preached to men to invite them to come in to him and receive it yea for any but those that are come in and have it already for hee affirmed that there is no taking away of sinne no reconciliation Redemption or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them which is sure in their in-comming and within them and so hath denyed the truth of these Scriptures Joh. 14 5 9 10 11. 2 Cor. 5.10.14.19 Prov. 9.2.6 Mat. 22.1.14 3. Hee hath also denyed the will of the Father that all should honour the Sonne as they honour the Father John 5.23 for he denyeth the Lord Jesus Christ the glory of all the mercies light meanes and spirituall motions he by the vertue of his blood and Sacrifice offered to God hath procured for and extendeth to the Sonnes of men to call invite and move them to repentance and turning in to God for he saith plainly neither is his blood any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled upon our consciences by the power of the Spirit And so he hath denyed the truth of that affirmed in John 1.4 11. Psalme 75 3. Col. 1.17 Rom. 2.4 Acts 14.17 and 17 26.31 4. Hee hath also denyed the mediation of Christ between God and men by vertue of his blood and Sacrifice offered to God 1 Tim. 2.5 Isay 53.12 yea and also his speciall Advocation and intercession by vertue of his precious blood and Sacrifice with God for Beleevers 1 John 2.1 Heb. 7 25. In that he saith his blood is no other way to us neither doth it any other way speak good for us before God but as it is sprinckled upon our consciences now in sprinckling on the conscience it speaketh peace and good to us and purgeth within And if it had not spoke good for us and Christ by it had done nothing with God for us what is that which brought it to us or is he of their mind that thinkes their was no dying of Christ for us but his dying in us I hope he is farre from that but I fort eare though here is just cause to say further only he hath denyed one part of that mediation mentioned Heb. 9 15. Thus hath he altogether denyed and raced the Gospell as it is set forth to be preached to unbeleevers as a truth that they might beleeve and in beleeving might receive and for not believing be under sinne for he hath affirmed their is no Redemption no Reconciliation no Atonemen and so no sinne taken out of the way no pardon no life obtained wrought or made with God by Christ or received into the hands of Christ for men to dispence to such as beleeve that it might be preached to them in his name that they might beleeve as Paul did to such as yet beleeved not Acts 13.36 37 38. but this mans sayings give out that of all this there is nothing done with God for any by Christ his Dying Resurrection Ascension offering Sacrifice and mediation by vertue of all with God nothing hath his blood done for any till by spirit it be sprinckled on their conscience nor doth it any thing with God for any by his presentment of it to God nor any other way but by sprinckling upon the conscience and sure that is not till they be made Beleevers so as they come to the blood of sprinckling so that till men be Beleevers and first washed by his blood there is by Mr. Garners doctrine nothing done for them by Christ of any worth to be told them to bring them
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
nature and will and draw him God ward and for this Jesus Christ hath ascended to heaven and received spirit in the man to send forth even to the rebellious that the Lord God might dwell among them which he also doth send forth Psal 68 18. And so as in my Treatises may be seene I understand Jesus Christ makes men saveable 1. In himselfe as he is the second man the last Adam that stood in the place and undertook for the first publique man for him and all that were in him having taken the same nature and in it dyed fure for the first Adams sin or else for no mans sin and if for his sin then for all mens sin or else his sin was not al mens sin and he is in that nature risen just and hath offered up himselfe a Sacrifice for man and is now in mans nature glorified so that in him is peace righteousnesse c. So as in him as the publique man the nature of all mankind is as fully yea more abundantly saved restored and enriched with glorious salvation then it was fallen in the first Adam and this is as really in him for mankind as the fall and death of the former was 2. This salvation and life in Jesus the second publique man is as vertuous and more vertuous and powerfull in him and fuller of efficacie to make all that by grace come in to him like himselfe then the sin and death of the former to make those that by propagation come forth from him like him And both these are evident Rom. 5.12.14.18 19. 1 Cor. 15.45 46 47. 2 Cor. 3.18 And this is great salvation actuall salvation in Christ for men before it be preached or hee set forth as the propitiation Rom. 3.24 25. Heb. 2 2-4 3. He by vertue of this hee hath done and is become with God for men is now the Mediator between God and men and so procureth of God for men and extendeth towards them the preservation of the creatures for their use and space of repentance Psal 75.3 2 Pet. 3 9. which the Apostle cals Salvation and wills us so to account it 2 Pet. 3.15 The Dispensation of meanes and mercies as testimonies of his goodnesse Acts 14.17 which the Apostle saith is to lead to repentance and seeking the Lord Act. 17.26 27.30 31. Rom. 2.4 And with these means at some seasons some strift and motions of his Spirit to reprove c. Gen. 6 3. Prov. 12.23.24 And this with so much efficacy that at some or other enlightens every one in some measure that commeth into the world that was made by him Iohn 1.9.10 And by his workes manifesteth some truth in men Rom. 1.18 19. and so striveth with them But all this more openly and abundantly where he sends the Gospell which is a preaching of great salvation Heb. 2 3. wherein also is some presence of Christ by his Spirit to discover witnesse reprove draw to and apply salvation Though many breake all bands Joh. 15.26 27. 16. Mat. 28.20 Hosea 11.3 4 7. And this that they might beleeve Joh. 1 7 and be saved Joh. 5.34 And this with so much prevailency that he bringeth them in some measure to see and heare and toucheth their hearts Though divers like not the light and so willingly close their eyes and eares and harden their hearts Joh. 3.19 20 21. Act. 28.27 And all this is actuall salvation and extended that men might come in to him and partake of eternall 4. He hath eternall life and salvation to bestow on every one of them that in these his drawings come into him Joh. 17.3 Heb. 5 9. And all this was in and by Christ from the first beginning of his undertaking with God as is fore-shewne though since his comming in the flesh more manifest and in the fruits more abundant And this is meant by his making all men saveable so as those empty and undivine reasons of A purchasing only a possibility of salvation Of the ineffectualnesse of Christ his death before his acting it Of restraining the word Death to the act of his dying Of redeeming God of making salvation actuall by faith faith being neither Discoverer nor Applyer but only the receiver of what he by Spirit in the means discovers and applyes Of urging that if a potentiall wrought that should be the phrase Then no actuall as If he the God of the Valleys then not of the Mountaines are of no force and beseemed Lay-preachers better then Mr. T. W. As for the other objections of his owne framing I may leave them to his owne Answering though he might be bold There was a doore before so opened as 2 Tim. 1.10 as there was a well before Hagar saw it Genes 21.19 else not only some but all both Jewes and Gentiles before Christ came in the flesh are perished for ever But I may not slip over his Answer of his owne framed objection That if Christ Dyed not for all they want a foundation of faith To which he replyeth No. For the foundation of both our faith and obedience is not the secret but the revealed will of God which enjoynes every man to beleeve on him whom the Father hath sent c. Surely here he hath said something if he would either stand by it or make any thing of it But according to his direction wee must search to that in another place and here and there I will make the best of it that I can 1. As God is one so his will and though there be much more secret then is yet revealed yet hath he not in his word revealed any one thing for men to believe as his mind that is contrary to his will that is yet secret his sayings are all true certain c. Prov. 8.6 9. â—2 20 21. what an intimation of a heavy charge is this to the sayings of the God of truth 2. A Minister of the Gospell or a Beleever ought to meddle no farther about the will of God concerning any thing in their declaration then what by word or workes he hath revealed Deut. 29.29 to which those who are submitted when God saith his Sonne dyed for all will not conceit another secret meaning and use reasons to scare men from beliefe of his testimony 3. The foundation of Repentance faith and new obedience is not the injunction to beleeve c. But that which is to be beleeved even Jesus Christ as he is set forth in the Gospell Isay 28.16 Acts 4.10 11 12. 1 Cor. 3.11 And for whom there is not the Christ that hath dyed for their sinnes and rose for their justification there is no foundation for repentance or faith nor is there any injunction for or liberty to or hope in it for any man to repent or beleeve or to looke to Christ for salvation if where Gospell comes they doe not first beleeve that Christ dyed for their sinnes and rose for their justification 1 Cor. 15.1 4 17. so that in this grant Mr. T.W.